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University of Chicago Library
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Besides the main tofic this book also treats of
Subject No, On $age Subject No. On fage
OCCASIONAL SERMONS
ON
DOCTRINAL, EXPERIMENTAL, AND
PRACTICAL SUBJECTS.
BY
ABRAHAM SCOTT.
Tt
" WHICH THINGS WE SPEAK, NOT IN THE WORDS WHICH MAN'S WISDOM
TEACHETH, BUT WHICH THE HOLY GHOST TEACHETH." ST. PAUL.
SOLD BY J. MASON, LONDON;
W. SHUTTLEWOBTH, MANCHESTER; T. SCOTT, SHEFFIELD.
MDCCCXLIV.
TIMOTHY SCOTT, PBINTEE, SHEFFIELD.
CONTENTS.
PAGE.
SERMON I. ODR Gospel came not unto you in word only,
but also in power, and in the Holy Ghost, and in much assu-
rance. 1 THES. i. 5 7
II. BEHOLD, I stand at the door, and knock : if any man
hear my voice, and open the door, I will come in to him, and
will sup with him, and he with me. REV. iii. 20 24
III. ELECT according to the foreknowledge of God the
Father, through sanctification of the Spirit, unto obedience and
sprinkling of the blood of Jesus Christ : grace unto you, and
peace, be multiplied. 1 PETER i. 2 39
IV. THIS is a faithful saying, and worthy of all accepta-
tion, that Christ J esus came into the world to save sinners.
1 TIM. i. 15 53
V. WORK out your own salvation with fear and trembling :
for it is God which worketh in you both to will and to do of
his good pleasure. PHIL. ii. 12, 13. 69
VI. EXCEPT a man be born again, he cannot see the king-
dom of God. JOHN iii. 3 83
VII. FOR behold this selfsame thing, that ye sorrowed
after a godly sort, what carefulness it wrought in you, yea,
what clearing of yourselves, yea, what indignation, yea, what
fear, yea, what vehement desire, yea, what zeal, yea, what re-
venge! In all things ye have approved yourselves to be clear
in this matter. 2 COR. vii. 11 98
VIII. BE it known unto you therefore, men and brethren,
that through this man is preached unto you the forgiveness of
sins : and by him all that believe are justified from all things,
from which ye could not be justified by the law of Moses.
ACTS xiii. 38, 39 1 14
IV
PAGE.
IX. BLESSED is the people that know the joyful sound:
they shall walk, O Lord, in the light of thy countenance : in
thy name shall they rejoice all the day ; and in thy righteous-
ness shall they be exalted. PSALM Ixxxix. 15, 16 129
X. FEAR not; I am the first and the last: I am he that
liveth, and was dead; and, hehold, I am alive for evermore,
Amen ; and have the keys of hell and of death. REV. i. 17, 18. 144
XI. AND Aaron held his peace. LEV. x. 3 162
XII. GOD forbid that I should glory, save in the cross of
our Lord Jesus Christ. GAL. vi. 14. 177
XIII. WHEN the unclean spirit is gone out of a man, he
walketh through dry places, seeking rest; and finding none, he
saith, I will return unto my house whence I came out. And
when he cometh he findeth it swept and garnished. Then
goeth he, and taketh to him seven other spirits more wicked
than himself,- and they enter in, and dwell there : and the last
state of that man is worse than the first. LUKE xi. 24 26. 193
XIV. BUT the blasphemy against the Holy Ghost shall
not be forgiven. MATT. xii. 31 207
XV. THERE was given to me a thorn in the flesh, the mess-
enger of Satan to buffet me, lest I should be exalted above
measure. For this thing I besought the Lord thrice, that it
might depart from me. And he said unto me, My grace is
sufficient for thee: for my strength is made perfect in weakness.
Most gladly therefore will I rather glory in my infirmities,
that the power of Christ may rest upon me. 2 COR. xii. 9. . . 221
XVI. WE all do fade as a leaf. ISAIAH Mv. 6 235
XVII. BLESSED are they that do his commandments, that
they may have right to the tree of life ; and may enter in
through the gates into the city. REV. xxii. 14. 250
XVIII. FOR I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth: and though
after my sMn worms destroy this body, yet in my flesh shall I
see God: whom I shall see for myself, and mine eyes shall
behold, and not another; though my reins be consumed within
me. JOB xix. 2527 269
PREFACE.
THE Rev. G. Burder, when he published a volume
of sermons, said, " The author has not scrupled to
1 avail himself of the aid of several excellent writers,
e especially of CHARNOCK, to whom he frankly owns,
f that he is indebted for many of the best thoughts
1 in the following pages.' When such an acknow-
ledgement is not expressed, it may in some measure
be understood, of all writers on Divinity at the pre-
sent day. Men read for the purpose of information,
and from the fund thus acquired, they communicate
to others ; but at the time of writing, they may not
know from what source their ideas have been derived,
nor whether they have been obtained by reading,
or their own meditations ; nor is this always needful
to be known, either to themselves or their readers.
If the words of another author be employed, they
should be marked as a quotation ; but how far the
thoughts of other writers may be introduced without
a formal acknowledgement, has never yet been pro-
perly defined. In the discussion of some topics,
for instance, the Resurrection of Christ, and the
Evidences of Christianity, if any justice be done to
the subject, many arguments must be used which
former writers have employed; yet it may not
always be requisite to state where they may be
found, nor possible to ascertain from whom they
first originated.
A
VI. PREFACE.
The Rev. J. M'Laurin, of Glasgow, composed a
sermon which was afterwards published, on Glorying
in the cross of Christ ; which has been very highly
and deservedly esteemed. But the excellence of
that discourse, need not discourage those who come
after him from discussing the same subject, though
they may have to introduce some of the same ideas.
If this was not allowable, M'Laurin's sermon ought
not to have been published ; for notwithstanding
undisputed marks of original composition, many of
Ms best thoughts are to be found in former authors.
But still, as that discourse is before the public, and
stands unrivalled for pulpit eloquence, evangelical
sentiment, and sound doctrinal disquisition, it may
be asked, what reason there can be to publish another
sermon on the same topic ? There may be many
reasons for this : another sermon may be more con-
densed and better arranged ; it may supply some
defects, and lop off some redundancies ; it may be
more plain, more experimental, and more practical ;
and consequently better adapted for general edifi-
cation.
In the composition of a sermon, the end to be
kept in view, is to make people wiser and better ;
to induce them to embrace and hold fast the faith
once delivered to the saints, that they may obtain
the end of their faith the salvation of their souls.
So far as a discourse is adapted to this purpose, it
is to that extent a valuable production, from what-
ever source it has been derived : if it is not adapted
to this purpose, it is no matter whence it cometh,
nor whither it goeth.
SERMON I.
" Our Gospel came not unto you in word only, but also in power,
and in the Holy Ghost, and in much assurance." 1 THES. i. 5.
WHEN Paul was in lesser Asia, he had a vision, in
which he saw a man who prayed him saying, Come
over into Macedonia and help us. This he regarded
as a call from heaven to preach the gospel to that
people, and immediately commenced his journey;
and in a short time arrived at Thessalonica, which
at that time was the metropolis of Macedonia. At
this place, during three Sabbath-days, he went into
the synagogue of the Jews, and reasoned with them
out of the scriptures; opening and alleging, that
Christ must needs have suffered, and risen again
from the dead. And some of the Jews believed ; and
of the devout Greeks a great multitude. These
believers were formed into a Christian community,
possessing miraculous gifts, and walking in the fear
of the Lord, and in the comfort of the Holy Ghost.
But the Jews which believed not, raised a tumult in
the city, and assaulted the house where Paul lodged;
intending to bring him out to the enraged populace,
that he might fall a prey to their vengeance. But by
the aid of his friends he was able to make his escape.
After his departure, those who had embraced the
gospel, suffered persecution ; Paul was vilified as an
impostor; and the doctrines he had taught were con-
demned as false and pernicious: by which means the
faith of some .was in danger of being overthrown.
On this account the apostle stood forth in defence
8 SERMON I.
of the gospel, and appealed to the evidence of its
truth, which attended its publication among them.
He says, Our gospel came not unto you in word
only, but in power, with the Holy Ghost, and with
much assurance.
The first consideration is, that the gospel comes
by word : otherwise it could not be heard. And it
requires and deserves to be heard, for it is the word of
truth, the word of grace, the word of reconciliation,
the word of life, and the word that proceedeth out of
the mouth of God. It is not to be received as the
word of man, but as it is in truth, the word of God.
When the gospel comes in word, it sets forth all
the doctrines which relate to the redemption of the
world by our Lord Jesus Christ ; it gives that in-
struction in righteousness which is able to make
men wise unto salvation.
The gospel comes in word, by those who preach
Christ; warning every man, and teaching every
man, in all wisdom, that they may present every man
perfect in Christ Jesus. In order that men may
receive Christ, they must be convinced of their sinful
state ; it is only as they are sinners, that they need
a saviour. The whole have no need of a physician,
but they who are sick. Christ came to seek and to
save that which was lost. He came not to call the
righteous, but sinners to repentance. Sin is the
transgression of the law ; and of this all have been
guilty. All flesh has corrupted its way. The hearts of
men are set in them to do evil. They are far gone
from original righteousness: and are consequently
involved in guilt and condemnation. Cursed is
every one that continueth not in all things written in
the book of the law to do them. The doom of heaven
is, the soul that sinneth it shall die : and this is to be
understood of death eternal ; where the worm dieth
not, and the fire is not quenched. From this guilt
and danger men cannot accomplish their own de-
SERMON I. 9
liverance: they can make no atonement for their past
transgressions ; nor purify their hearts. Destruction
and misery are in their ways, and the way of peace
they know not : so that if they were left to themselves,
they would inevitably perish.
But when the gospel comes in word, it shows,
that God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should
not perish, but have everlasting life. Christ came
into the world to save sinners. He took human
nature into union with his own ; that he might be a
mediator between God and man ; that he might make
reconciliation for iniquity ; and bring in everlasting
righteousness. For this purpose he was made a
sacrifice for sin ; for it pleased the Lord to lay on
him the iniquities of us all. In order that he might
save all who come unto him, he died for their sin,
and rose again for their justification ; and is their
advocate with the Father. Wherefore he is able to
save unto the uttermost, all that come unto God by
Him, seeing that he ever liveth to make intercession
for them. He is willing to save the chief of sinners ;
he is a Saviour all complete ; and the only Saviour
that Heaven has provided. There is none other
name given among men, whereby we must be saved :
there is salvation in no other.
When the gospel comes in word, it offers Christ
as an universal saviour, as a free saviour, as a
present saviour, and as an everlasting saviour. The
Almighty is not willing that any should perish : hence
it pleased him that Christ should taste death for
every man : that he should give himself a ransom
for all : and be the propitiation for the sins of the
whole world. Therefore all are invited to partake
of his mercy and grace. Whoever will, let him take
of the water of life freely. By grace are ye saved ;
not of works lest any man should boast. On God'^
part all things are now ready. Behold now is the
A3
10 SERMON I.
accepted time : and now is the day of salvation, .
The benefits which Christ bestows are unlimited in
duration ; for he is the author of eternal salvation
to them that obey him.
When the gospel conies in word, it specifies the
terms, on which sinners are to obtain acceptance
with God. When the apostle has stated what Christ
has done to save sinners, he says, How shall we
escape if we neglect so great salvation? This
shows that it may be neglected : yet this could not
be the case, if no duty was required on the part of
man. What is required of sinners, in order to their
salvation, is repentance towards God, and faith in our
Lord Jesus Christ. Hence wherever the apostles
went to preach the gospel, they showed that men
must repent, and turn to God, and do works meet for
repentance. They required them to forsake every
evil way ; to come before the Lord with a broken
spirit, and a contrite heart ; to turn their feet unto
God's testimonies ; to be diligent in the means of
grace; and make earnest supplication for mercy. All
this was understood, when they said, Repent and be
converted, that your iniquities may be blotted out.
Without this there can be no forgiveness with God.
If a man without repentance, should exercise con-
fidence in Christ, it would not be true faith, but
presumption. It would not remove his guilt, but
add sin to sin. But repentance itself would be
unavailing, without faith in Christ. By repentance
sin is felt to be a burden too heavy to bear ; and by
faith that burden is removed. So that to every true
penitent the language of the gospel is, Believe on
the Lord Jesus Christ, and thou shalt be saved.
When the gospel conies in word, it announces
the benefits which are obtained by those who em-
brace it. One of these benefits is the pardon of all
their iniquities. For God was in Christ reconciling
t"he world unto himself, not imputing to them their
SERMON I. 11
trespasses. It behoved Christ to suffer, and to rise
again the third day, that repentance and remission
of sins might be preached in his name among all
nations ; and by him all that believe are justified
from all things, from which they could not be justified
by the law of Moses. Another gospel benefit, is
adoption into the family of heaven. On this subject >
St. John exclaims, What manner of love the Father j
hath bestowed upon us, that we should be called f
the sons of God 1 And he declares this to be j
the- common privilege of all believers. He says, I
Christ came to his own, and his own received him /
not. But as many as received Him, to them gave
he power to become the sons of God, even to them
that believe on his name. Whenever men believe
with their hearts unto righteousness, that moment
they receive the adoption of sons. Another gospel
benefit, is the renewal of the heart in righteousness
and true holiness : for if any man be in Christ, he is
a new creature ; old things are passed away, and all
things are become new. He is sanctified by the
truth. The benefits of the gospel are too great to
be expressed, and too numerous to be specified.
But among them must be ranked the fruits and
consolations of the Holy Spirit : earnests and fore-
tastes of heaven: a lively hope of an inheritance
incorruptible, and undefiled, and that fadeth not
away : victory over death and the grave : and the
promise of being kept by the power of God, through
faith unto salvation. Therefore blessed are the
people that know the joyful sound : they shall walk,
O Lord, in the light of thy countenance ; they shall
rejoice in thy name all the day ; in thy righteousness
,shall they be exalted.
When the gospel comes in word, it charges those
who have believed in God , to be careful to main-
tain good works: to let their light shine before
men ; that they may adorn the doctrine of God their
12 SERMON I.
Saviour. This part of the gospel is expressed by
our Saviour in the following manner. Not every
one that saith unto me, Lord, Lord, shall enter the
kingdom of heaven ; but he that doeth the will of
my Father who is in heaven. St. Paul says, the
grace. of God that bringeth salvation, teaches us to
live soberly, righteously, and godly in the present
world. And St. James says, faith without works
is dead.
When the gospel comes in word, it shows that it
is requisite for believers to grow in grace : for it is
by this means only that they can hold fast where-
unto they have attained, and make their calling and
election sure. They are spared in the world, and
variously exercised, that they may be made more
meet for heaven ; and so prepared for a greater
weight of glory. AH the ordinances of religion are
for the perfecting of the saints, for their increase in
knowledge, faith, and holiness, so as to be filled
with all the fulness of God. Whatever they have
received from the Lord, is a deposit for improve-
ment, that at his coming he may receive his own
with usury. On this account the apostle says, This
one thing I do, forgetting those things which are
behind, and reaching forth to those things which
are before, I press towards the mark; that I may
apprehend that, for which also I am apprehended
of Christ Jesus.
When the gospel comes in word, it shows the
necessity of perseverance ; for it is he that endures
to the end that shall be saved. If any who had
escaped the corruptions which are in the world, are
again entangled therein, the last state of such is
worse than the first : they have drawn back to per-
dition. It is by patient continuance in well-doing,
that men are to seek for immortality and eternal
life. Therefore be not weary in well-doing, for in
due time ye shall reap, if ye faint not. Christ says
SERMON I. 13
to each of his followers, Be thou faithful unto death,
and I will give thee a crown of life.
The gospel comes not in word only, but with
power. And the question now is, what is to be
understood by the power which is here spoken of?
When Paul preached at Thessalonica, he gave proof
of his apostleship, by signs, wonders, and mighty
deeds: by which means many were convinced of
the truth, and induced to embrace the Christian
religion : and this was a manifestation of divine
power. But without any reference to miracles, the
apostle might say, I am not ashamed of the gospel ;
for it is the power of God unto salvation, to every
one that believeth. This power it possesses at the
present day, as is evinced by the effects it produces.
Whenever a great work is accomplished, a great
power must have been employed. Great opposition
can be overcome only by superior might. The evil
propensities of human nature, are strongly opposed
to the dominion of Christ; so that many are re-
solved, they will not have Him to reign over them.
The heart of man by nature is hard and obdurate ;
on which account the scripture terms it a heart of
stone. It is destitute of spiritual sensibility ; and
while men have such a heart in them, they can
commit crimes without compunction ; for their con-
sciences are seared as with a hot iron. They are
so hardened in iniquity, as to have no fear of God
before their eyes. The divine goodness does not
lead them to repentance; nor does divine wrath
give them any alarm; even when smitten by the
judgements of heaven, they rebel more and more.
And thus, by a hard and impenitent heart, they
treasure up wrath against the day of wrath, and
revelation of the righteous judgement of God. And
it must be a great power that overcomes this hard-
ness of heart. But this has often been done by the
gospel. It has been quick and powerful, sharper
14 SERMON I.
than a two-edged sword. It has been as a hammer
to break the rock in pieces. Under the word, men
have been convinced of all their iniquities; and
brought to confess them with an humble, lowly,
penitent, and obedient heart. They have come
before. God like the publican, who durst not lift up
his eyes to heaven, but smote upon his breast and
said, God be merciful to me a sinner. And when-
ever the gospel produces a broken spirit and a
contrite heart, it comes not in word only, but also
with power.
The heart of man, by nature, is full of pride and
self-sufficiency : so that many think themselves rich,
and increased in goods, and in need of nothing ;
.' when they are wretched, and miserable, poor, and
blind, and naked. But the gospel has brought
I many such to see, that they were destitute of every
| gracious disposition; that in their flesh dwelt no
I good thing; that there was no soundness in them.
\ So that they have been covered with shame and
) confusion of face, and have abhorred themselves as
/ in dust and ashes. And such a change discovers
the power of the gospel.
t The will of man, by nature, is obstinate and re-
! belh'ous ; for the carnal mind is enmity against God ;
j it is not subject to the law of God ; neither indeed
\ can be. So that the Almighty may say of many, as
\ he did of Israel of old, I have nourished and
brought up children, and they have rebelled against
me : all the day long, have I stretched out my hand
to a disobedient and gainsaying people. Yet mul-
titudes of this description, have had their rebellious
dispositions subdued by the influence of the gospel.
In the day of God's power, they have become willing
and obedient. They have been induced to say,
Lord, what wouldst thou have me to do ? What I
know not, teach thou me ; and if I have done in-
iquity, I will do no more. They acknowledge the
SERMON I. 15
authority of Christ ; they bow to his sceptre ; and
take his yoke upon them. And to such the gospel
has come with power.
The heart by nature is set upon the world ; it
pursues no other object; it seeks no other gratifi-
cation. It is more influenced by earthly riches,
honours, and pleasures, than by either the hope of
heaven, or the fear of hell. But the gospel has
brought many such to seek a better portion ; to for-
sake their broken cisterns for the fountain of living
waters ; to set their affections on things above, where
Christ sitteth at the right hand of God. To lay
up their treasure in heaven, where moth doth not
corrupt, nor thieves break through and steal. So
that they are no longer influenced by worldly con-
siderations. -By the cross of Christ, in which they
glory, they have been crucified unto the world, and
the world unto them. And where such a change
has been effected, the gospel has come with power.
There is no evil propensity in human nature, which
it has not been the instrument of eradicating ; hence
Christ says, Ye are clean, through the word I have
spoken unto you. Such a renovation of the heart
by the gospel, is a manifestation of its great power.
It is true that this change of heart is not visible,
only as a tree is known by its fruits ; but when good
fruit is brought forth, it is evident that the tree has
been made good ; and this is what the gospel is seen
to effect. Many who were carnal, sold under sin,
in captivity to the law of sin, have been brought
out of that bondage of corruption, into the glorious
liberty of the sons of God. Hence the apostle says,
Thanks be to God, though ye were the servants of
sin, yet being made free from sin, ye became the
servants of God, having your fruit unto holiness
and your end eternal life. When the gospel is truly
received, the drunkard becomes sober ; the Sabbath-
breaker remembers the Lord's day, to keep it holy ;
16 SERMON I.
the blasphemer learns to reverence the name of the
Lord. All who obey the gospel, cease to do evil,
and learn to do well; they put off the works of
darkness, and put on the armour of light. They
are zealous of good works ; and shine as lights in
the worldi And to such the gospel has come with
power : with a power that is supernatural ; a power
from on high. For men are tied and bound with
the chain of their iniquities, till the pitifulness of
God's tender mercies loose them. This is the Lord's
doing, and marvellous in our eyes. The apostle
attributes all the success of the gospel to a divine
power; he says, Paul planted and Apollos watered,
but God gave the increase. We have this treasure
in earthen vessels, that the excellency of the power
might be of God, and not of us. For the weapons
of our warfare are not carnal, but mighty through
God; pulling down strong holds; casting down
imaginations, and every high thought that exalteth-
itself against the knowledge of God ; bringing into
captivity every thought to the obedience of Christ.
It was by divine power that all things were created
and made ; and it is by the same power, that men
are created anew in Christ Jesus unto good works.
It is only a divine power that can raise the dead;
and it is the same power, that raises men from a
death in sin, to a new birth of righteousness. The
apostle says, You hath he quickened, who were
dead in trespasses and sins. Our Saviour, speaking
on this subject, says, The hour is coming and now
is, when the dead shall hear the voice of the Son of
God ; and they that hear, shall live. In such cases
the gospel comes with power.
The apostle proceeds to say, Our gospel came
with the Holy Ghost. And we are now to consider
how this is to be understood. The Holy Ghost
may be here mentioned, to denote the source from
whence the power of the gospel is derived. More-
SERMON I. 17
over, the apostle makes a distinction, between divers
miracles, and gifts of the Holy Ghost. Though the
apostles received miraculous power, by the Holy
Ghost coming upon them, yet in some respects
there was a difference between that power and the
gifts of the Spirit. Miraculous power was conferred
on some individuals; but the fruits of the Spirit
were given to all believers. Many might have mi-
raculous power, and not be in a state of salvation ;
if they could remove mountains, and had not charity,
it would profit them nothing ; but the fruits of the
Spirit secure the favour of God, and constitute a
meetness for heaven. After a time, miracles were
to cease ; but the Spirit was always to abide with
Christ's church and people : so there was a distinc-
tion between the gospel coming with power, and
coming with the Holy Ghost. And this distinction
may in some measure still be made. It comes with
power when it subdues the heart, and reforms the
life ; and by this means removes what hindered men's
acceptance with God : but it more properly comes
in the Holy Ghost, when men are put into a state
of salvation. One kills, and the other makes alive ;
one wounds, and the other heals ; one prepares the
heart, and the other takes possession.
The gospel comes in the Holy Ghost, when it
produces a saving knowledge of Christ. Speaking
of the Spirit, our Saviour says, When he is come he
shall glorify me ; for he shall take of mine, and show
it unto you. It is true that the scriptures contain
the revelation which God has given of his Son. But
so long as there remains a veil over the human heart,
the light shines in darkness ; and the darkness com-
prehendeth it not. And it is the office of the Spirit
to remove this veil ; to open the eyes of the under-
standing, that men may know the things which are
freely given them of God. This is not by making a
new revelation of Christ, but by enabling them to
B
18 SERMON I.
understand the scriptures. The apostle says, For God
who commanded the light to shine out of darkness,
hath shined into our hearts, to give the light of the
knowledge of the glory of God, in the face of Jesus
Christ. By this light men behold his glory; the
glory as of the only begotten of the Father, foil of
grace and truth. Hence they can then say, I have
long heard of thee by the hearing of the ear, but
now mine eyes see thee ; and know indeed, that this
is Christ, the Saviour of the world ; who loved me,
and gave himself for me. And such will esteem all
things loss, for the excellency of the knowledge of
Christ.
The gospel comes in the Holy Ghost, when it pro-
duces saving faith. Faith comes by hearing, and
hearing by the word of God ; but all faith so acquired,
is not that by which any can be saved. If it be only
an assent to the truth, that leaves the heart unmoved,
and unchanged, it has no saving effect. Saving faith
works by love, purifies the heart, and overcomes the
world. In faith there is the faculty, and the exercise ;
the former is exclusively the gift of God ; the latter
is the act of man: but in the act he is assisted by the
Holy Spirit. The Spirit of God, in the hearts of
men, restrains the propensity to unbelief; it produces
a love to the truth, and an earnest desire to obtain
it ; it brings gospel truth to remembrance, and fixes
the attention to what is to be believed, that is to what
is suitable to the present occasion ; and throws light
on the evidence of truth. In this manner faith is of
the operation of God. So that when men believe to
the saving of the soul, the gospel has come unto
them with the Holy Ghost.
The Gospel comes in the Holy Ghost, when men
obtain the evidence of their acceptance with God.
This is the fruit of faith, produced at the same time :
yet it requires a distinct consideration. As it is with
God that men have to do, in all the concerns of their
SERMON I. 19
salvation, it is highly desirable, that they should have
the testimony that they please him. How the favour
of God is to be obtained, is clearly set forth by the
precepts and promises of the gospel: Come unto me,
says Christ, all ye that labour and are heavy laden,
and I will give you rest. But though a true penitent
may firmly believe this, he may not be able to apply
the promise to himself, and so may remain under
fears and doubts. But the Holy Spirit enables him
to apply the promise to himself; to believe that Christ
is willing to save him that moment. And thus he
receives the Spirit of adoption, by which we cry
Abba, Father. The Spirit itself, beareth witness
with our spirit, that we are the children of God.
The gospel comes in the Holy Ghost, when it
purifies the heart. No unholy thing can enter heaven :
hence the great object with believers,is to be cleansed
from all filthiness of flesh and spirit ; that they may
perfect holiness in the fear of God. For this purpose
Christ gave himself for them, that he might sanctify
and cleanse them, with the washing of water by the
' word. But when the word is the instrument, the
Spirit is the agent ; for believers are sanctified in the
name of the Lord Jesus, and by the Spirit of our
God. The apostle says, We beholding as in a glass
the glory of the Lord, are changed into the same
image, as by the Spirit of the Lord. All the holiness
which believers possess, is the fruit of the Spirit :
hence it is proper to pray, cleanse the thoughts of
our hearts, by the inspiration of thy Holy Spirit ;
that we may perfectly love thee, and worthily mag-
nify thy holy name.
The gospel comes in the Holy Ghost, when it
gives consolation. This is what the gospel is inten-
ded to give, as the prophet intimates when he says,
How beautiful upon the mountains are the feet of
them that bring good tidings, that publish peace,
that cry unto Zion, Thy God reigneth ? Arise, shine,
20 SERMON I.
thy light is come, and the glory of the Lord is risen
upon thee. But it is the Spirit that causeth it to
produce this happy effect. When believers have a
peace with God that passeth understanding, and a
joy that is unspeakable and full of glory, it is the
peace and joy of the Holy Ghost. The Holy Spirit
is the Comforter which Christ has promised to his
followers, in order that they may draw water with
joy from the wells of salvation. When the Spirit of
God fills and rules the heart, they can say, my soul
does magnify the Lord, and my spirit has rejoiced
in God my Saviour: and to such the gospel has
come with the Holy Ghost.
It is further stated, that the gospel comes in much
assurance. That is, it was fully proved to be a
revelation from heaven. Those who published the
gospel, wrought miracles to demonstrate that they
had a commission from the Almighty, to preach it
to the world. Another evidence of its truth was,
the apostles by preaching the gospel obtained no
worldly advantage ; but were involved in the greatest (
afflictions and privations. They had great labour '
and travail, by night and by day ; they did not speak
as pleasing men, nor of men sought they glory. The
apostle says, Ye are witnesses, how holily, and justly,
and unblameably, we behaved ourselves: so that they
were entitled to credit as teachers of true religion.
Another evidence was this : We exhorted you, says
the apostle, that ye would walk worthy of God, who
hath called you to his kingdom and glory. They
condemned every vicious practice, and by the strong-
est motives, inculcated holiness of heart and life :
so that the gospel they preached was worthy the
true God ; and in the highest degree beneficial to
mankind. And the apostles themselves knew the
truth of the gospel, by the resurrection of Christ from
the dead. In this manner the gospel was proved to
be true to the Thessalonians.
SERMON I. 21
The gospel comes with much assurance at the
present day. It is true we do not see the miracles
performed ; but we may know that those had seen
them, to whom the apostle wrote ; because he ap-
peals to what had been wrought in their presence ;
and ordered it to be read in the churches ; which
would have ruined his credit, if no such signs and
wonders had been wrought among them. As the
apostles professed to work miracles, unless they had
really done so, how could the primitive Christians
have been induced to embrace a new religion, in
opposition to every earthly interest, and at the
constant hazard of their lives ? So that even with
respect to miracles, the gospel still comes with much
assurance. The evidence, arising from the purity
and excellence of its precepts and doctrines, which
are so honourable to God, and profitable to man, is
as clear and convincing at the present day, as at
any former period. The rapid and extensive pro-
pagation of the gospel, considering the weakness
of the instruments employed, and the formidable
opposition it had to encounter, is an evidence of its
truth; and this evidence is much stronger in the
present day, than it was in the apostle's tune. And
so likewise is the evidence arising from the fulfilment
of prophecy ; because many predictions have been
since accomplished. Therefore the gospel still comes
in much assurance, and is worthy of all acceptation.
There is another evidence of the gospel, which
has its seat in the heart. He that believeth hath
the witness in himself. Our Saviour says, If any
man will do my will, he shall know whether the
doctrine be of God. Such know its divine origin
by their own experience. The love of God is shed
abroad in their hearts ; they have a peace which the
world can neither give nor take away ; they have a
joy that a stranger intermeddles not with. Though
they were once darkness, yet they are now light in
B 8
22 SERMON 1,
the Lord. Hence they are able to give a reason for"
the hope that is in them. If any objection be made
against the truth of religion, they can reply, One
thing I know, that whereas I was once blind, now I
see. They know the gospel is from heaven, because
it brings a measure of heaven upon earth : for all
believers have eternal life abiding in them. When
the heart is renewed in righteousness and true holi-
ness, it furnishes an evidence of the truth of the
gospel, which infidels can no more invalidate, than
they can extinguish the light of the sun. Thus the
gospel conies not in word only, but with power, with
the Holy Ghost, and with much assurance.
It is needful for the gospel to come in the manner
here described. It is essentially requisite that the
gospel should come in word; by which its facts may
be stated, its doctrines divulged, and its promises
proclaimed ; for this lays the foundation of the whole
Christian superstructure ; which cannot stand unless
it be well founded. All true Christians, are those
who hear the word of God and understand it ; which
they could not do unless the gospel came in word.
But if the gospel comes in word only, it will be
unavailing : it will not procure the salvation of the
soul. In order that this may be accomplished, it
must come with power: it must be applied to the
heart with divine energy. And this the Almighty
has engaged to grant ; and nothing will be wanting
on his part. But while this affords all needful aid
and assistance, it requires concurrence on the part
of man. Christ says, Behold, I stand at the door,
and knock : but he requires those within to open the
door ; and it is entirely for the want of this, if men
are not saved. See then that ye receive not the
grace of God in vain. Work out your own salvation
with fear and trembling ; for it is God that worketh
in you to will and to do of his own good pleasure.
It is requsite for the gospel to come with the Holy
SERMON i. 23
trhost ; which in some measure it does, whenever it
is attended with divine power : but besides this, it
is requisite to have the Spirit in all its enlightening,
quickening, and purifying influences. This is pro-
mised ; and faithful is he who has promised, who
also will do it. Therefore cherish its influences ; and
pray that it may be shed on you abundantly ; as the
former and the latter rain in its season : that you
may have a time of refreshing from the presence of
the Lord.
It is needful for the gospel to come in much as^
surance ; in order that you may not stagger at the
promise through unbelief, but be strong in faith,
bringing glory to God. And likewise, that those
who have received the truth in the love thereof, may
remain grounded and settled, and not moved away
from the hope of the gospel. How have you received
the gospel ? It is sent to turn men from darkness
to light, and from the power of Satan unto God,
that they may receive forgiveness of sins, and an in-
heritance among them which are sanctified. Unless
it has produced these effects, you have received the
grace of God in vain : therefore-examine yourselves
whether ye be in the faith. Know ye not your own
selves, how that Christ is in you except ye be repro-
bates ? If you are so, do not rest till you know
your election of God ; and then it may be said, Our
gospel carne not to you in word only, but also in
power, and in the Holy Ghost, and in much assu-
rance.
SERMON II.
" Behold, I stand at the door, and knock : if any man hear my voice,
and open the door, I will come in to him, and will sup with him,
and he with me." REV. iii. 20.
THESE words are contained in the message which
our Saviour sent to the church at Laodicea ; and hi
this message he is described as the Amen, the faith-
ful and true witness, the beginning of the creation
of God. The term, Amen, in this place, denotes
truth ; which is a title given to Christ, as he per-
formed the mercy promised unto the fathers ; in this
manner he appeared in the world, full of grace and
truth. He may be called the faithful witness, in
reference to the communication of divine truth,
which he has made to the world ; and he will bear
a faithful testimony of.men to God, the judge of all,
for he will bring to light the hidden things of dark-
ness, and make known the counsels of the heart.
The beginning of the creation, is not to be under-
stood of the commencement of it ; Apj7, denotes head,
author, or efficient cause ; in this sense it applies to
Christ; for all things were made by him, and for
him ; and without him was not any thing made that
was made : and therefore he has in all things the
pre-eminence. This adorable being had such kind-
ness to the human race, that he came into the world
to seek and to save that which was lost : and for this
purpose he causeth them to hear the word of his
grace. To you he says, O men, I call, and my voice
is to the sons of men. He likewise gives them the
SERMON II. 25
intimations of his gracious presence, as appears by
the words before us ; Behold, I stand at the door,
and knock.
When a person knocks at the door, it is to obtain
admission into the house : so the words in the text
are to be understood. Man is represented in scrip-
ture, under the emblem of a house or habitation ;
Solomon, speaking of the infirmities of old age,
says, In the day when the keepers of the house shall
tremble ; and those that look out of the windows be
darkened. The Christian community is called the
house of God ; and Christ is said to be faithful as a
son over his own house : and to this household of
faith, the promise of the Almighty is, I will dwell
in you, and I will walk in you. The apostle calls
the church at Ephesus, an habitation of God through
the Spirit. This is equally applicable to every in-
dividual believer. Man was originally formed to
be a temple for the living God ; and where there is
purity of heart, it is more acceptable to the Almighty,
than all the temples made with hands; hence he
says, Where is the house that ye build unto me ?
and where is the place of my rest ? I dwell with him
that is of a contrite spirit. In like manner Christ is
said to dwell in the heart by faith : Know ye not
that Christ is in you except ye be reprobates ? But
when Christ stands at the door to knock, it shows
that he is kept without, and has not obtained ad-
mission. This is the case, wherever the heart is
unrenewed by divine grace. Where evil thoughts
are lodged, and sinful propensities harboured, there
Satan has his seat : for he is the spirit that works
in the hearts of the children of disobedience. And
where the wicked one has the dominion, men are
without Christ, having no hope, and without God in
the world. For what communion has light with
darkness? or Christ with Belial? Therefore the
hearts of the ungodly are shut against Christ : they
26 SERMON II.
are in a state of hostility to him ; for their hearts are
set in them to do evil ; and in effect they say to
Christ, Depart from us, we desire not the knowledge
of thy ways.
In a large habitation, some apartments may be
occupied, when others are empty ; but in the unre-
newed heart, every apartment is destitute of Christ.
One spacious apartment is the understanding, the
faculty of knowledge, which man possesses above
all the creatures of this lower world. But by nature
men have no aptitude to acquire the knowledge of
Christ ; for the natural man receiveth not the things
of the Spirit, neither can he know them, because
they are spiritually discerned. Whatever learning
such men may possess, the apostle describes them
as alienated from the life of God, through the igno-
rance that is in them, because of the blindness of
their hearts. The gospel is the revelation which
God has given of his Son; but to the carnally-
minded, it is a light shining in darkness, and the
darkness comprehendeth it not. The god of this
world has blinded their minds, lest the light of the
gospel should shine unto them. Destruction and
misery are in their ways ; and the way of peace they
know not. Christ was in the world, and the world
was made by him; but the world knew him not.
Yet this was their own fault: hence our Saviour
says, This is condemnation, that light is come into
the world, but men love darkness rather than light,
because their deeds are evil. Their eyes have they
closed, lest they should see with their eyes, and
understand with their hearts, and be converted, and
I should heal them. Hence it appears, that men
by nature have their understandings darkened, and
are destitute of the knowledge of Christ.
Another apartment in the human heart, is the
will, the faculty of choice. This is a faculty of great
importance, as it is that which makes man an ac-
SERMON II. 27
countable creature ; it is the source of all moral good
or evil in trie actions of men. Nothing can be done
that will please God, unless there be first a willing
mind ; nor is any thing to be regarded as sinful,
unless the will has given its consent. But an un-
sanctified will is not under the influence of Christ.
Whilst men live in sin, Christ is not the object of
their choice ; they see no beauty nor comeliness in
him to make him be desired : he is despised and
rejected of men ; they oppose his authority, and say,
in effect, We will not have this man to reign over
us. This is the reason why they remain in guilt
and condemnation ; hence he says, How often would
I have gathered you, as a hen doeth her chickens
under her wings, and ye would not ? Ye will not
come unto me that ye might have life, and that ye
might have it more abundantly. Were men willing
to receive Christ, nothing could hinder their salva-
tion; for whoever will, may come and take of the
water of life freely. Hence it appears that every
unrenewed will is destitiute of Christ.
Another apartment in the human heart, is the
affections ; by which may be understood an union
of esteem and desire, producing complacency and
delight, which is called love. This affection should
be set on Christ, for he is altogether lovely ; and
has laid men under so many obligations, by his
cross and passion, his agony and bloody sweat, that
those who do not love him are guilty of the basest
ingratitude : hence the apostle says, If any man love
not the Lord Jesus Christ, let him be anathema
maran-atha. But none can love Christ who love sin :
for sin is what Christ hateth ; it was sin that nailed
him to the cross ; it is sin that crucifies the Son of
God afresh, and puts him to an open shame ; it is
sin that causeth him to die in vain, by causing the
destruction of immortal souls. So that those who
love Christ, hate iniquity ; and consequently, those
28 SERMON II.
who love sin, have an aversion to Christ. They
dislike his rule and dominion : they have no love to
his house and ordinances ; no love to his cause and
interest ; no love to his church and people. If they
loved him, they would keep his commandments;
they would meditate upon his perfections ; they
would think it an honour to suffer for him; they
would give up whatever was contrary to his will
and pleasure ; they would imitate his example ; they
would live in union and fellowship with him ; they
would acknowledge him before the world ; they would
show forth his praise ; they would delight in his fa-
vour ; and say, Whom have I in heaven but thee ?
and there is none upon earth I desire besides thee ;
thou art all my salvation, and all my desire. As
their conduct discovers the reverse of all this, it is
manifest that Christ has no place in their affections.
Should we examine any other apartment in the
human heart, we should be led to the same con-
clusion, that Christ has no residence there; but
there is no need to examine any other apartment in
the heart of man, because if Christ is not in the
affections, he can be in no other place, that will
either meet with his own acceptance, or be of any
profit to the souls of men : so that those who have
no place in their affections for Christ, are totally
destitute of him, as to all the purposes of their sal-
vation. And this is to be understood by his standing
at the door ; that is standing without, as one to whom
admittance has not been given.
While men are without Christ, they are under
the curse of a broken law ; the wrath of God abideth
on them; and they have a fearful looking for of
judgement, and fiery indignation that will devour
the adversaries ; but in order to save them from this
deplorable state, Christ knocks at the door. He
knocks at the door of the sinner's heart, by the ter-
rors of his holy law ; which gives the knowledge of
SERMON II. 29
sin; and reveals the wrath of God from heaven
against all unrighteousness of men. It declares, the
soul that sinneth it shall die : for God is angry with
the wicked every day. He will speak to them in
his wrath, and vex them in his sore displeasure :
for the wicked shall be turned into hell ; their worm
shall not die ; their fire shall not be quenched. This
is declared to awaken them to a sense of their danger,
before it is too late ; it is to warn them to flee from
the wrath to come, while the day of grace continues ;
it is to give them repentance, that they may recover
themselves out of the snare of the devil, who had
been led captive by him at his will. Christ knocks
at the door, by the gracious message of the gospel,
which shows, that he came into the world to save
sinners ; and has done every thing requisite for that
purpose. For God so loved the world, that he gave
his only begotten Son, that whosoever believeth on
him should not perish, but have eternal life. Where-
fore he saith, Awake, thou that sleepest, and arise
from the dead, and Christ shall give thee light.
Come unto me, all ye that labour, and are heavy
laden, and I will give you rest. Him that cometh
unto me, I will in nowise cast out. Behold, now
is the accepted time: behold, now is the day of
salvation.
Christ knocks at the door by his Spirit, which he
sends to convince men of sin, of righteousness, and
of judgement. When it is said, the Spirit of God
shall not always strive with men, it implies, that
it does strive with men, during the day of their
visitation : and experience proves, that it does this
frequently, and powerfully, so as to produce convic-
tions and good desires. The Spirit of God, has
access to the heart, either in public or private, either
by day or by night, either mediately or immediately.
By its own energy, it can bring men to remember
their latter end, and give them an earnest concern
c
30 SERMON II.
for their salvation. But in awakening sinners, it often
makes use of instruments ; it accompanies the word
of life, so as to make it quick and powerful, sharper
than any two-edged sword 5 . so that it becomes a
discerner of the thoughts and intents of the heart ;
for the gospel comes not in word only, but with power,
with the Holy Ghost, and with much assurance.
The Spirit of God, awakens the conscience to do its
duty ; by which means many sinners are convicted,
by their own consciences. At its tribunal, no other
evidence than its own is requisite ; because it is ac-
quainted with every secret thought ; it sits at every
cabinet council of the heart ; the darkness and the
light are both alike to it: hence for what sinners
do in secret, their own hearts condemn them. And
this is a call to repentance, that iniquity may not
prove their ruin.
Christ knocks at the door, by the visitations of
providence. His judgements are abroad in the earth,
that the inhabitants may learn righteousness. Men
are often involved in deep distress, to induce them
to think on their ways, and turn their feet unto God's
testimonies. Their, worldly circumstances may be
embarrassed; they may have many losses and crosses;
and be in great straits and difficulties ; in order to
teach them the vanity of worldly things, and awaken
them from the dream of earthly felicity ; that they
may seek a better portion ; that they may forsake their
broken cisterns, and come to the fountain of living
waters. Men are visited with bodily afflictions, that
they may feel themselves in the hands of that Being
who can kill and make alive, who can save or destroy;
and who will not let sin go unpunished. This has
led many to forsake their iniquities. David says,
Before I was afflicted, I went astray ; but I have
since kept thy law. Men are made to see, that death
makes its inroads among the circle of their acquain-
tance ; it may enter within their own doors, and cut
SERMON II. 31
down some branches of their own families : and some
of these deaths may be sudden and awful : this is to
teach survivors, that the grave is the house appointed
for all li ving ; that they know not what a day may
bring forth ; that they stand in jeopardy every hour ;
in the midst of life they are in death. Every stroke
of death, is a solemn warning to those who witness
it; and it says in effect, Prepare to meet thy God.
Because there is wrath, beware ; lest he take thee
away with his stroke ; then a great ransom cannot
deliver thee. By whatever method men are brought
to serious reflections on their eternal state, it is
one of those means, by which Christ knocks at the
door of the heart.
He makes a gracious promise to those who hear
his voice, and open the door. The first thing required
is to hear his voice. We are not to suppose by this,
that Christ ever knocks at the door of the heart,
without being heard; for that would answer no good
purpose ; he knows what will be heard, and he can
as easily make himself heard, as let it alone. To sup-
pose him to offer mercy in a way that cannot be heard,
is to impeach his sincerity ; we may be assured, that
he never knocks at the door without being heard.
The apostle says, Have they not all heard? Yes
verily, their sound went into all the earth ; and their
words to the ends of the world. But the scripture
uses the term, hear or hearken, in the sense of taking
heed, and acting accordingly. It is said, God does
not hear sinners ; that is, he does not answer their
prayers. David says, I love the Lord because he hath
heard my voice; that is, granted my request. It is
said, Earth, earth, hear the word of the Lord ; that
is, regard it, and be directed by it. In this sense
the word frequently occurs. Oh that my people had
hearkened unto me, and Israel had walked in my
ways! To obey is better than sacrifice, and to
hearken than the fat of rams. Moses said, A prophet
32 SERMON II.
shall the Lord your G od raise up unto you, him shall
ye hear in all things ; and it shall come to pass, that
every soul that will not hear that prophet, shall be
destroyed. In the words before us, such a method
of hearing is to be understood, as is followed by
obedience. In the parable of the sower, the seed
was the same in all the various places ; but it only
brought forth fruit in good ground ; hence our Saviour
says, Take heed therefore how you hear: this shows,
that the benefit of hearing the voice of Christ, depends
on the manner in which it is heard. Let his voice
be heard with attention, that it may be understood :
hear it not as the word of man, but as it is in truth,
the word of God ; hear it as the word of truth, the
gospel of your salvation ; hear it with submission to
its dictates, and obedience to its precepts, and a
confidence in its promises. In this manner, he that
hath ears to hear, let him hear.
Another thing required, is to open the door. There
is no intimation, . that the door of the heart will be
forced open. It is true that Christ is able to do this,
however strongly it might be bolted by ignorance,
prejudice, and unbelief; for he is able to subdue all
things to himself. e He is greater than all the powers
of hell ; and greater than our hearts.' But the sub-
jection of the heart to the dominion of Christ, is
not by compulsion. The gospel offers salvation on
certain terms or conditions, with which men are
required to comply; they are treated as rational
accountable creatures, who must be rewarded or pu-
nished according to the deeds done in the body,
whether they have been good or evil. Some plead
man's inability to do any thing that is good. This
might be done truly, if man was left to himself; but
all requisite aid is granted him. So that if he does not
comply with the gospel invitation, it is his own fault.
When Christ commanded a man to stretch out his
withered hand, he gave him power to do so ; and in
SERMON II. 33
every case he gives ability for obedience ; and the
grace he gives is to be exercised. On this principle,
he requires men to open the door of their hearts for
his admission. The door is opened by discarding
whatever is inimical to his interest, and in opposition
to his will and pleasure.
Wilful transgression, is in opposition to Christ ;
it cuts off all union with the Divine Being ; for God
is light, and in him is no darkness at all ; so that if
men walk in darkness, they can have no fellowship
with him. The Lord's arm is not shortened that it
cannot save ; nor is his ear heavy that it cannot hear;
but your iniquities have separated between you and
your God ; and your sins have caused him to hide
his face. Therefore wash you, and make you clean ;
put away the evil of your doing ; cease to do evil,
and learn to do well. By thus forsaking sin, the
door is opened to Christ. When pride is indulged,
it excludes Christ from the heart. And to this vice
men are naturally prone; even so far, as to be pure
in their own eyes, when they are not cleansed from
their filthiness; so as to say, they are rich, and in-
creased in goods, and in need of nothing ; when they
are wretched, and miserable, and poor, and blind,
and naked. Such a disposition is opposed to the
Saviour; for God resisteth the proud; but giveth
grace to the humble and meek. Be careful then,
not to think of yourselves, more highly than you
ought to think ; take a proper view of your guilt and
depravity ; of your vileness and unworthiness ; that
you may abhor yourselves as in dust and ashes ; and
be ready to say, To God belong mercy and forgive-
ness, but unto us, shame and confusion of face. Such
humiliation, opens the door to Christ ; for he that
exalteth himself shall be abased ; but he that abaseth
himself shall be exalted. Christ is excluded by
hardness of heart : therefore to day if ye will hear
his voice, harden not your hearts. The obduracy of
c3
34 SERMON II*
the heart is removed by contrition ; which is a godly
sorrow, that worketh repentance unto salvation.
Therefore, come before the Lord, with weeping and
mourning ; and rend your hearts and not your gar-
ments ; and turn unto the Lord your God ; for he is
gracious and merciful : To that man he will look,
who is poor, of a contrite spirit, and that trembleth
at his word. This mourning for sin, is opening
the door to Christ, who says, Blessed are they that
mourn, for they shall be comforted.
The door of the heart is opened to Christ by the
exercise of faith ; hence it is said, Believe on the
Lord Jesus Christ, and thou shalt be saved. Faith
produces a cordial approbation of Christ as a Sa-
vkrar ; and a willingness to be saved his own way ;
and to give him all the glory. Faith counts all
things loss, for the excellency of the knowledge of
Christ ; and is ready to sell all former acquisitions,
to purchase this pearl of great price. Therefore to
you that believe, Christ is precious. Faith brings
into captivity, every thought to the obedience of
Christ ; it subdues every thing in the heart to his
rule and authority ; it receives him as a prophet, a
priest, and a king ; it suffers no other lords to have
the dominion : and is willing to do whatsoever he
has commanded. Faith produces hungering and
thirsting after righteousness ; and such a heart is as
open to Christ, as a thirsty land for showers.
Of every one that hears his voice, and opens the
door, he says, I will come in to him, and will sup
with him, and he shall sup with me. As this promise
is made by the Redeemer of the world, in whom all
fulness dwells, and as it is made to such as give him
a cordial reception, it includes all those spiritual
blessings which their condition requires, and which
he died to procure. When Christ enters the human
heart, he comes in the fulness of the blessing of the
gospel of peace. He conies to all the contrite in
SERMON II. 35
heart, to forgive their iniquities, to heal their dis-
eases, to redeem their life from destruction, and to
crown them with loving kindness and tender mercies.
To as many as receive him, to them gives he power
to become the sons of God ; even to them that be-
lieve in his name.
When Christ comes into the human heart, it is
to repair the injuries it has received from sin ; to
raise it from the ruins of the fall ; to renew men in
righteousness and true holiness, after the image of
him who created them : for if any man be in Christ,
he is a new creature ; old things are passed away,
and all things are become new. When Christ enters,
he cleanses the thoughts of the heart, by the inspi-
ration of his Holy Spirit ; he makes them partakers
of the divine nature ; and causes the spirit of glory,
and of God to rest upon them. Thus he beautifies his
sanctuary, and makes the place of his feet glorious.
When Christ became the guest of Zaccheus, he
said, This day is salvation come to this house : and
the same may be said, when he takes possession of
the heart; for he becomes the author of eternal
salvation to them that obey him : and he furnishes
whatever is requisite for its completion. His people
receive out of his fulness, and grace for grace ; and
thus draw water with joy from the wells of salvation.
St. Paul reasons in this manner : He that spared not
his own Son, but delivered him up for us all, how
shall he not with him freely give us all things ? And
the same argument holds good in the case before
us : He that gives himself to his people, will he not
impart unto them all the riches of his grace, and
supply all their need ?
Christ does not come into the heart as a wayfaring
man, that turns aside for a little time ; he comes to
abide with his people ; he takes up his abode with
them. The apostle says, Now I live ; but not I, but
Christ liveth in me ; and the life that I live, is by
36 SERMON II.
faith in the Son of God, who loved me, and gave
himself for me. Christ makes his people his living
temples ; and gives them the tokens of his gracious
presence ; he manifests himself to them as he does
not to the world; and they behold his glory, the
glory as of the only begotten of the Father; full of
grace and truth.
One part of the promise is, I will sup with him :
partake of his hospitality, as a pledge of his friend-
ship. But it may be said, How is it possible for a
sinner, to furnish a table for the entertainment of the
Saviour ? There was indeed a time when he could
not have done this; when he might have said, I
know that in me dwelleth no good thing, but only
evil, and that continually. There was then nothing
in the heart, which Christ could look upon with
complacency and delight : but when the heart re-
ceives the Saviour, it has undergone a great moral
change ; the heart of stone has been turned to a
heart of flesh ; such persons are passed from death
unto life ; they hate sin, and set their affections on
things above ; their desires are unto God, and to the
remembrance of his name ; they live in his fear all
the day long ; and the Lord taketh great pleasure in
them that fear him, in them that hope in his mercy.
They have a meek and a quiet spirit, which in God's
sight are of great price. Their determination is to
work out their own salvation with fear and trembling ;
for it is God that worketh in them, to will and to do
of his own good pleasure. Such people have many
gifts and graces of the Spirit, for the Saviour's enter-
tainment. It is true, that all the grace they possess
has been received from him ; but he is not the less
delighted with it on that account. In the change
they have experienced, he sees of the travail of his
soul, and is satisfied.
The more explicit part of the promise is, And he
shall sup with me. Christ will give to such, the
SERMON II. 37
bread that comes down from heaven, and fill their
hearts with food and gladness. The provision which
Infinite Mercy has made, for supplying the wants of
immortal souls, and for promoting their happiness,
is spoken of in scripture under the emblem of a feast
or banquet. The prophet says, In this mountain
shall the Lord of hosts make unto all people, a feast
of fat things, a feast of wines on the lees; of fat
things full of marrow, of wines on the lees well re-
fined. Our Saviour compares the grace of the gospel
to a marriage festival, made by a certain king, who
sent his servants to invite the guests, and to say, Be-
hold, I have prepared my dinner; my oxen and my
failings are killed, and all things are ready. When
the Prodigal Son returned home, the father said to
his servants, Bring hither the fatted calf, and kill it ;
and let us eat and be merry ; for this my son was
dead, and is alive again ; he was lost, and is found.
In like manner, in the words before us, our Saviour
declares that every returning sinner shall sup with
him. This is to be understood of the communica-
tions of his grace and favour, to such as receive him ;
for he is made of God unto them wisdom, and right-
eousness, sanctification, and redemption. He gives
them earnests and foretastes of eternal life ; and puts
gladness into their hearts more than men rejoice
when corn and .wine increase. In this manner he
leads them to his banqueting house, and his banner
over them is love; they sit under his shadow with
delight, and find his fruit is sweet to their taste.
To this feast of love and mercy, all are invited :
for he says, If any man hear my voice, and open
the door, I will come in to him, and sup with him,
and he shall sup with me whatever that man may
be, as to his rank or condition ; or whatever may
have been his former conduct. It pleased God, that
Christ should taste death for every man ; and he is
not willing that any should perish. He says, Look
38 SERMON II.
unto me, all ye ends of the earth, and be ye saved.
Ho, every one that thirsteth, come ye to the waters;
and he that hath no money, come ye, buy and eat ;
yea, come buy wine and milk, without money and
without price. Incline your ear, and come unto
me ; hear, and your soul shall live.
Christ has procured for mankind all the riches of
redeeming grace, and he entreats them to receive
this inestimable treasure : but when he comes to
knock at the door, he is often disregarded : some
say, Go thy way at this time, and when I have a
more convenient season, I will send for thee : others
desire to be altogether excused; and others treat
him with disdain and contempt, and cordially receive
his implacable enemies. But he is not willing to
give them up, but to save them from perdition ;
hence he stands at the door to knock. However the
day of grace will terminate ; and if the door of the
heart is not opened to Christ, the door of mercy will
be eternally shut. As it is written, Strive to enter
in at the strait gate ; for many, I say unto you, will
seek to enter in, and shall not be able. When once
the master of the house is risen up, and hath shut
to the door, and ye begin to stand without, and
to knock at the door, saying, Lord, Lord, open
unto us ; he shall answer and say unto you, Depart
from me, all ye workers of iniquity. The same for
substance is stated in the parable of the wise and
foolish virgins : When the bridegroom came, they
that were ready went in with him to the marriage,
and the door was shut. Afterwards came also the
other virgins, saying, Lord, Lord, open to us : but
he answered and said, Verily, I say unto you, I
know you not. Therefore give no sleep to your
eyes, nor slumber to your eyelids, till you have
found an habitation in your hearts for Christ to
dwell in. If you have opened the door to Christ,
hold fast whereunto you have attained. Keep your-
SERMON III. 39
selves in the love of God, looking for the mercy of
our Lord Jesus to bring you to eternal life. Those
who do this, will come to the marriage supper of
the Lamb : he that sitteth in the midst of the throne
shall feed them: he will give them to eat of. the
hidden manna, and the tree of life, which is in the
midst of the paradise of God. This will be the
banquet above, which will always endure. And this
future glory, as well as present grace, is promised,
when he says, If any man hear my voice, and open
the door, I will come in to him, and will sup with
him, and he with me.
SERMON III.
" Elect according to the foreknowledge of God the Father, through
sanctification of the Spirit, unto ohedience and sprinkling of the
blood of Jesus Christ : grace unto you, and peace, he multiplied."
1 PETER i. 2.
THIS apostle of Jesus Christ, addresses his epistle
to the strangers scattered abroad, through Pontus,
Galatia, Cappadocia, Asia, and Bithynia. By va-
rious wars and commotions, many of the Jews were
become residents of these countries, and were often
termed, children of the dispersion. At the time
St. Peter wrote, most of them were natives of these
regions ; yet as they were at a great distance from
the land of Israel, they were called strangers scat-
tered abroad. But this might include the believing
Gentiles, as well as the converted Jews, who set their
affections on things above, and lived as strangers
and pilgrims in the world : to which they were no
longer conformed, but transformed by the renewing
40 SERMON III.
of their minds. And as they were not of the world,
having no fellowship with the unfruitful works of
darkness, they were hated of the world; and perse-
cuted for righteousness' sake : on which account they
were often in heaviness through manifold tempta-
tions. Hence the apostle saw it needful to comfort
and encourage them, that they might hold fast the
beginning of their confidence steadfast unto the end:
and for this purpose he sets before them, the privi-
leges they possessed by embracing the gospel. He
calls them, Elect according to the foreknowledge of
God. The term, elect, is used in scripture in the
sense of chosen ; by which word it is often rendered
in our version. It denotes any object of choice,
selection, or preference : the scripture speaks of
elect soldiers, elect chariots, elect fir trees, and elect
sepulchres.
In a religious sense, the term, elect, was applied to
the Jewish nation, as they were taken into covenant
with God, enjoyed his laws and ordinances, and had
inspired prophets and teachers, and were more fa-
voured of heaven than any other people. As it is
written, The Lord thy God hath chosen thee to be
a special people to himself, above all people that
are upon the face of the earth. On this account,
they were called God's elect, or his chosen people.
The election of the Jews, to be God's church and
people, was a kindness gratuitously bestowed; it
was not obtained by any merit of their own; they
were neither better nor greater than other nations,
from whom they were so favourably distinguished :
so that the preference granted to them, was an elec-
tion of grace.
This election of the Jews, was no injury to any
other people ; it deprived them of no privilege which
they previously possessed : God did not leave him-
self without witness in any nation. Those who were
not in the Jewish covenant, might obtain the witness
SERMON III. 41
that they pleased God, as was the case with Abel,
Seth, Enoch, Noah, Job, and Melchizedek. If any
one incurred the divine displeasure, it was his own
fault; for there is no unrighteousness with God.
Hence Peter said, I perceive that God is no respec-
ter of persons ; but in every nation he that feareth
him and worketh righteousness, is accepted with
him. He is accepted according to what he hath,
and not according to what he hath not.
The election of the Jews, extended to the whole
nation, without any discrimination. It made no
difference between the righteous and the wicked ;
between them that served God, and them that served
him not. Saul, was as truly elected as David. Even
Korah, Dathan, and Abiram, were as really elected
as Moses and Aaron. Some of the Jews were so
disobedient and rebellious, that God sware in his
wrath, they should not enter into his rest, and their
carcasses fell in the wilderness ; but all these were
as truly elected, as Caleb and Joshua, who followed
the Lord fully, and were brought to the promised
land. Consequently, this election did not secure
eternal life ; for without holiness, no man can see
the Lord.
The election of the Jews, was conditional; it might
be forfeited by their sins, and taken from them for
their punishment. Hence the Almighty says, Behold,
I set before you this day a blessing and a curse : a
blessing if ye will obey the commandments of the
Lord ; and a curse if you will not obey. Now, there-
fore if you will obey my voice and keep my covenant,
then ye shall be a peculiar treasure unto me above
all people. But if thou wilt not hearken to the voice
of the Lord thy God, to do his commandments, all
these curses shall come upon thee, till thou be de-
stroyed. The words of David, to Solomon, were
applicable to every individual in the Jewish nation :
Know thou the God of thy fathers, and serve him
n
42 SERMON III.
with a perfect heart, and a willing mind; if thou
seek him, he will be found of thee ; but if thou for-
sake him, he will cast thee off for ever. When the
Jews rejected Christ, they ceased to be God's church
and people : yet the apostle says God is able to graft
them in .again, if they continue not in unbelief. But
an election that may be thus lost or gained, must be
conditional.
Christians are termed elect, in the same sense, in
which the Jews had that appellation. The apostles
had been trained up in the Jewish church, and
were accustomed to Jewish forms of speech : and in
their writings, as might have been expected, they
adopted the phraseology of the Old Testament; they
used the same language, in the same signification ;
which they did with the strictest propriety: for
when the Jews were become as branches broken off,
Christians were engrafted into the same olive tree,
to partake of its root and fatness. Hence the apostles
termed the gospel church, Mount Zion, the heavenly
Jerusalem, the city of the living God. They ad-
dressd believers as a holy nation, a royal priesthood,
and a peculiar people ; as those who are called, and
chosen ; and as the election that had obtained the
righteousness which is by faith.
Therefore, Christian election answers to that of
the Jews ; it is obtained on the same terms, and has
the same properties and qualifications. Christian
election is the free gift of God : it comes from his
unmerited favour and kindness. It is of grace, not
of works, lest any man should boast. Christian elec-
tion is not prejudical to other people, but for their
advantage ; for Christians are the salt of the earth,
and the light of the world. Christ says to his fol-
lowers, Freely ye have received, freely give : that
is, diffuse the light of the gospel, till all become one
fold under one shepherd. Christian election ex-
tends to every individual of the community, whatever
SERMON III. 43
be their moral deportment. In the words before us,
St. Peter applies the term elect, to all who professed
the Christian religion, in all the various nations
mentioned ; but this could not imply, that they were
all either truly righteous here, or would be saved
hereafter : for the gospel kingdom is like unto a net,_
that was cast into the sea, and gathered of every
kind; which when it was full, they drew to shore,
and sat down, and gathered the good into vessels,
but cast the bad away. So there is always a mixture
of good and bad, in the church below : but whatever
be their moral state, every member of the Christian
community is elected. Our Saviour said to his
apostles, Have I not chosen you twelve ? that is,
have I not elected you ? and one of you is a devil.
So that Judas himself, was as much elected as the
other apostles. Some of the Corinthians were car-
nal in their conversation, but still they were elect.
We read of some, who after they had escaped the
corruptions which are in the world, through the
knowledge of Christ, were again entangled therein ;
and their last state was worse than the first. But
these, while they continued members of the church,
were as truly elected, as those who continued
grounded and settled, and not moved away from
the hope of the gospel. But an election so exten-
sive as this, can only be to church privileges; it
does not determine men's final state; for that is made
to depend on real holiness of heart and life.
Christian election is likewise conditional. The
fall of the Jewish church is urged as a warning to
Christians ; lest they should fall after the same
example of unbelief. St. Paul, speaking on this
subject, says, Because of unbeli ef they were broken
off, and thou standest by faith ; be not high-minded,
but fear ; for if God spared not the natural branches,
take heed lest he spare not thee. Behold, therefore,
the goodness and severity of God : on them that fell,
44 SERMON III.
severity ; but toward thee, goodness, if thou con-
tinue in goodness : otherwise thou shalt be cut off.
On this ground, believers are exhorted to make
their calling and election sure.
By election, people enjoy all the privileges of the
gospel ; and those who make a proper use of them,
will be made meet to be partakers of the inheritance
with the saints in light. And if such hold fast
whereunto they have attained, they will be elected
to eternal felicity : and this is an election which all
may obtain : for Christ, by the grace of God, tasted
death for every man; and says, Whoever will, let
him take of the water of life freely.
Election, in the words before us, is stated to be
according to the foreknowledge of God the Father.
The connexion in which this clause stands, evinces,
that it is intended to comfort and encourage be-
lievers ; but how can this be done by their election
being foreknown to God, since every other thing is
equally foreknown, and are no better on that ac-
count ? Therefore, it is not the simple prescience
of the Divine Being, that is here intended, but his
good pleasure. The term in scripture rendered
know, is not confined to intelligence: it likewise
denotes approbation : as where it is said, The Lord
knoweth the way of the righteous ; but the way of
the ungodly shall perish. Our Saviour will say to
some, at the great day of accounts, Depart from me,
I know you not. This cannot signify that he was
unacquainted with them, for he knows all things :
the meaning is, that such persons had not his favour
and affection. In like manner, foreknowledge some-
times denotes previous approbation. In this sense,
St. Paul says, God has not cast away his people
whom he foreknew : that is, of whom he had ap-
proved, in former tune ; for in no other way, could
his foreknowledge of them, be a reason for not
casting them away. So in the words before us, fore-
SERMON III. 45
knowledge denotes previous approbation. And for
believers to know, that their worship and service
are pleasing to God, is a source of great encourage-
ment. At that time Christianity was a sect every
where spoken against ; the Jews in particular repro-
bated it; as it differed so materially from their
temple services ; without which they thought none
could be saved. Hence it was needful for the apostle
to show, that gospel worship and service was ap-
proved in heaven. As a proof of this, he states, that
it had greatly engaged the attention of the prophets,
who prophesied of the grace that should come unto
you. In this grace then they might stand, and
rejoice in hope of the glory of God. For who shall
lay anything to the charge of God's elect ? It is
God that justifieth, who is he that condemneth ?
This election is stated to be through sanctifica-
tion of the Spirit. It might seem by this, that these
people were sanctified first, and elected on that
account: and this would have been the case, if the
apostle had been speaking of an election to eternal
life : for none can be appointed to heaven, who are
not first made holy. But the apostle is speaking of
an election to church privileges, which are not pre-
ceded by sanctifi cation, but are intended to produce
it. St. Paul says, God has chosen us, that we should
be holy : and St. Peter here intends the same thing ;
his words may be properly rendered, Elect in order
to sanctification : denoting that gospel ordinances,
were intended to lead them to holiness of heart and
life. Hence he says, As he who has called you is
holy, so be ye holy in all manner of conversation.
All the doctrines of the gospel are adapted to cleanse
the heart, from evil thoughts and impure desires.
It contains great and precious promises, by which
men are to be made partakers of the divine nature.
Hence when St. Paul was sent to preach the gospel,
he says, he was sent to turn men from darkness to
D 3
46 SERMON III.
light, and froni the power of Satan unto God ; that
they might receive forgiveness of sins, and an in-
heritance among them that are sanctified. If the
gospel does not make men holy, its design is frus-
trated ; and men receive the grace of God in vain :
and in this case Christ will profit them nothing. So
that all who are called of God, are called to be
saints ; or in other words, elected to sanctification.
This is here termed the sanctification of the
Spirit ; to distinguish it from mere outward and
ceremonial purification. Under the law, there was
the blood of bulls and of goats, and the ashes of
an heifer sprinkling the unclean, which sanctified
to the purifying of the flesh : but this might leave
the heart carnal, and sold under sin. But Christian
sanctification is spiritual ; the spirit of man is the
subject of it; according to the promise, I will give
you a new heart, and renew a right spirit within
you. Such are made spiritually-minded, which is
life and peace. They have a spirit of power, of love,
and of a sound mind. They are created anew in
righteousness and true holiness, after the image of
Him who created them. That mind is in them
which was in Christ. But the apostle likewise terms
this the sanctification of the Spirit, because the
Holy Spirit of God is the agent or operating cause
of it. The whole Trinity co-operate in the work of
redemption : on this account, believers are said to
be elect according to the foreknowledge of God the
Father, sanctified by the Spirit, and sprinkled by
the blood of Christ. Each person in the Godhead
performs a distinguished part : and the work of the
Holy Spirit is our sanctification. The apostle says,
Ye are sanctified in the name of the Lord Jesus,
and by the Spirit of our God. All who are regene-.
rated, are born of the Spirit : the Spirit convinces
men of sin, which produces repentance, which is
unto life. The Spirit produces faith in Christ, which
SERMON III. 47
purifies the heart; it enables men to mortify the
deeds of the body ; so that those who walk after the
Spirit, will not fulfil the lusts of the flesh. The love
of God is shed abroad in the heart by the Holy
Ghost ; and this is equally true of every other gra-
cious disposition, and heavenly temper. All the
holy principles in the hearts of God's people, are
the fruits of his Spirit. It transforms believers into
his own likeness. We all with open face, beholding
as in a glass the glory of the Lord, are changed into
the same image, from glory to glory, even as by the
Spirit of the Lord. As you cannot be saved without
sanctification, nor sanctified without the Holy Spirit,
pray that it may be shed on you abundantly. If
men who are evil, know how to give good gifts
unto their children, how much more will your hea-
venly Father, give his Holy Spirit to them that ask
him? Cherish its influences: and by no means
grieve the Holy Spirit of God, by which ye are
sealed unto the day of redemption.
This election and sanctification are unto obedience.
They are intended to produce this happy result ; to
bring forth the fruits of righteousness, which are to
the praise and glory of God. The apostle says, Whom
God did foreknow, he did predestinate to be con-
formed to the image of his Son ; and those who are
conformed to Christ, will walk as he also walked.
Those who are made new creatures, will walk in new-
ness of life. They are God's workmanship, created
anew in Christ Jesus unto good works, which God
has before ordained, that they should walk in them.
In the words before us, it is not stated to whom
this obedience is to be yielded ; but as they are the
words of an apostle, it is evident that obedience to
God is intended. He is the creator and preserver of
man, the lawgiver and judge of the world ; and has
therefore an absolute and unalienable right to man's
obedience. Men owe obedience to all God's com-
48 SEEMON III.
mauds, obedience to the whole extent of their powers,
and throughout the whole course of their lives. Let
us hear the conclusion of the whole matter, Fear God
and keep his commandments ; for this is the whole
duty of man. There can be no substitute for obe-
dience ; for to obey is better than sacrifice ; and to
hearken than the fat of rams. Obedience is equally
requisite under the gospel, for we are not without law
to God, but under the law to Christ; who is become the
author of eternal salvation to them that obey him ; and
will be revealed from heaven in flaming fire, taking
vengeance on them that know not God, and that obey
not the gospel. He exhorts his followers to let their
light so shine before men, that others may see their
good works, and glorify their Father who is in heaven.
He maintained that without obedience none could
be saved : his words are these, Not every one that
saith unto me, Lord, Lord, shall enter the kingdom
of heaven ; but he that doeth the will of my Father
who is in heaven. Whoever heareth these sayings
of mine, and doeth them, I will liken him unto a wise
man, that built his house upon a rock ; and the rain
descended, and the floods came, and the winds blew,
and beat upon that house ; and it fell not ; for it was
founded upon a rock. Surely the apostles could not
preach a different doctrine. They could say nothing
to encourage disobedience, if properly understood.
They declared that the wrath of God was revealed
from heaven, against all unrighteousness of men ; and
that his wrath would come on the children of dis-
obedience. Neither circumcision nor uncircumcision
availeth any thing, but keeping the commandments
of God ; who will render to every man according to
the deeds done in the body. Be not deceived ; God
will not be mocked ; for whatsoever a. man soweth,
that shall he also reap. Let no man deceive you ;
he that committeth sin is of the devil : he that doeth
righteousness is righteous. Wilt thou know, O vain
SERMON III. 49
man, that faith without works is dead. Hence we
may see the necessity of gospel obedience ; and we
may likewise see the advantage of it ; for God's com-
mands are not grievous but joyous, and in keeping
of them there is great reward. For the Lord God is
a sun and a shield ; he will give grace and glory ; and
no good thing will he withhold from them that walk
uprightly. In this respect, believers can do nothing
of themselves ; but they can do all things through
Christ strengthening them.
Another Christian privilege, is the sprinkling of
the blood of Jesus Christ. In these words, there is
an allusion to what was done under the old dispen-
sation. Under the law, almost all things were purged
with blood ; and without the shedding of blood there
was no remission. The High Priest sprinkled the
mercy seat, to take away sin. This was an emblem
of what was afterwards done by the great High Priest
of our profession, who by his death on the cross,
made an atonement for sin, by which a believer
obtains forgiveness with God. So that by the sprink-
ling of the blood of Christ is to be understood, the
benefits of his cross and passion ; the application
of his merits and grace, by which believers obtain
remission of sins, and are justified from all things,
from which they could not be justified by the law of
Moses.
But some who may acquiesce in the exposition now
given of the various particulars, here enumerated,
may think there is a difficulty in the arrangement ;
as the apostle puts sanctification and obedience,
before the meritorious cause of justification ; and it
may;be thought, that the last should have stood first.
But there is perhaps no arrangement of these par-
ticulars, that will in all respects correspond with
Christian experience On this account it may be
requisite to have different arrangements, that the
defects of one, may be supplied by the other. In
50 SERMON III.
Christian experience, justification is received before
sanctification is completed ; hence it is so far proper
to speak of sanctification, as a subsequent blessing.
But on the other hand, it is to be remembered, that
men always experience a measure of sanctification,
before they are justified; on this account it maybe
proper on some occasions, to place it the first ; as
St. Paul does when writing to the Corinthians, where
he says, Know ye not that the unrighteous shall not
inherit the kingdom of God ? and such were some of
you ; but ye are washed, but ye are sanctified, but
ye are justified. This is the order followed in the
words before us. And we are now to consider the
use that is to be made of this arrangement.
It is to teach us, that God never justifies the wicked;
that is, neverwhile they continue in their wickedness.
Sin is never pardoned till it be confessed and forsaken,
and a new course of life commenced. The scripture
says, Wash you, make you clean ; put away the evil
of your doings from before mine eyes; cease to do
evil ; learn to do well. He that hideth his sins shall
not prosper ; but he that confesseth and forsaketh
shall find mercy. Let the wicked forsake his way,
and the unrighteous man his thoughts ; and let him
turn unto the Lord, and he will have mercy upon
him, and unto our God for he will abundantly pardon.
St. Peter says, Repent ye therefore and be converted,
that your iniquities may be blotted out. Repentance,
which is a godly sorrow for sin, springing from
an abhorrence of it, is one branch of regeneration,
consequently it is a part of sanctification. To be
converted is to lead a new life, and be devoted to
God. And this is what is required, in order that sin
may be blotted out. Yet this blessing can only be
obtained through the merits of Christ.
Those who have repented, have taken a very im-
portant step in the way to the kingdom ; for they
have turned unto the Lord with a broken spirit and
SERMON III. 51
a contrite heart : they have forsaken every evil way,
and turned their feet unto God's testimonies, and
attend to every religious ordinance ; for those who
repent will do works meet for repentance : but they
are not thereby justified; present obedience, however
perfect, cannot take away the guilt of past trans-
gressions; neither in whole nor in part. So that
without a free pardon, they still remain under the
curse of a broken law ; and have a fearful looking for
of judgement. When David had both confessed and
forsaken his sins, and at the remembrance of them,
mingled his drink with his weeping, and watered his
couch with his tears, his guilt remained as a burden
too heavy to bear : on this account his cry was, For
thy name's sake O Lord, pardon mine iniquity though
it is great. And for the attainment of this blessing,
we are directed to the sprinkling of the blood of
Christ. St. Paul says, God has set forth Christ to
be a propitiation through faith in his blood ; that is
a propitiatory sacrifice, to take away sin, that we may
be justified through the redemption there is in Christ :
delivered from condemnation through the ransom he
has paid, when he suffered the just for the unjust to
bring us to God. But what Christ has done is only
available through faith. So that when a sinner is
brought to say, What must I do to be saved ? the
answer is, Believe on the Lord Jesus Christ and thou
shalt be saved. Through this man is preached the
forgiveness of sins ; and by him all that believe are
justified. Therefore, let every penitent exercise con-
fidence in Christ, as the Lamb of God that taketh
away the sin of the world. He that believeth is
passed from death unto life; his burden of guilt is
removed, and he obtains acceptance with God. So
that he can walk in the light of his countenance,
rejoice in his name all the day, and in his righteousness
he is exalted.
To this the apostle adds, Grace unto you, and
52 SERMON III.
peace be multiplied. This is an apostolical benedic-
tion. Grace may denote the influences and fruits of
the Spirit ; the favour and protection of God, and a
meetness for heaven ; all these may be called grace,
as they spring from unmerited kindness, and are
gratuitously bestowedby the Father of mercies. Peace
may denote that serenity of mind, which those possess,
who have a knowledge of salvation by the remission
of sins : which is a peace thatpasseth understanding ;
and which the world can neither give nor take away.
The apostle desired that this might be multiplied to
them; that they might abound therein more and
more : that the God of peace himself, might give them
peace, always, by all means : that he would grant
them this peace according to the riches of his glory ;
that Christ might dwell in their hearts by faith ; that
they might know his love which passeth knowledge,
and be filled with all the fulness of God.
As those who embrace the gospel are styled elect;
it shows they are a people highly favoured of the
Lord ; lines are fallen to them in pleasant places, and
they have a goodly heritage. The apostle says, they
are come to Mount Sion, and unto the city of the
living God ; to the church of the first born, which
are written in heaven : to Jesus the mediator of the
new covenant, and to the blood of sprinkling, that
speaketh better things than that of Abel. For these
privileges be thankful ; and walk worthy of that vo-
cation wherewith ye are called, adorning the doctrine
of God our Saviour, in all things. All these privileges
have corresponding obligations, for where much
is given, much is required: then what manner of
persons ought ye to be, in all holy conversation and
godliness ?
Those who embrace the gospel are elect, in order
to sanctincatioii and obedience ; that is to holiness
of heart and life ; which is not only their privilege,
but likewise their indispensable duty. For how can
SERMON IV. 53
they escape if they neglect so great salvation. There-
fore rest not without purity of heart; that being
made free from sin, you may be the servants of God,
having your fruit unto holiness, and your end eternal
life. Look for the coming of the day of God, and
give all diligence, that ye may be found of him in
peace, without spot, and blameless.
In order to attain this happy consummation, let
your conversation be as becometh the gospel. This
then is the message which we have heard, and de-
clare unto you, That God is light, and in him there
is no darkness at all. And if we walk in the light,
as he is in the light, we have fellowship one with
another, and the blood of Jesus Christ his Son,
cleanseth us from all sin.
SERMON IV.
" This is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners." 1. TIM. i. 15.
TIMOTHY was counted worthy to be put in trust with
the gospel ; and at the time this epistle was written,
he was presiding over the church at Ephesus ; where
the truth was assailed, both from without and from
within : on this account there was the more need
of his exemplary piety, his vigorous exertions, and
all his prudence and discretion. St. Paul gave him
much instruction, that he might know how to behave
himself in the house of God, which is the church of
the living God, the pillar and ground of the truth.
According to the directions given him, he was to
study to show himself approved unto God, a work-
man that needeth not to be ashamed, rightly dividing
E
54 SERMON IV.
the word of truth. He was to do the work of an
evangelist ; which included proper regulations, the
administration of the ordinances, and the preaching
of the gospel. As to the gospel, the sum and sub-
stance of it is contained in these words, Christ Jesus
came into the world to save sinners.
But in what manner, it may be asked, was Christ
qualified for this great work ? If he was no more
than a great, and a good man, he would not have
been able to save sinners. Many such men have
appeared in the world, but none of them could redeem
his brother, nor give to God a ransom for him.
Christ had in all things the pre-eminence ; he was
a greater prophet than Moses, a greater priest than
Aaron, and a greater king than David; but even this
does not prove him to be more than a man, for one
human being may be more excellent than another,
as one star differs from another star in glory. But
Christ must have been more than a man, because he
had an existence in heaven, before he came into the
world. He had a glory with the Father before the world
was ; he was in the beginning with God. But his pre-
existent state does not of itself, prove him to be su-
perior to the angels in heaven ; for some angelic being
might have assumed human nature, if it had pleased
the Almighty. But St. Paul declares, that Christ is
much better than the angels, ashehath byinheritance
obtained a more excellent name than they : for unto
which of the angels hath God said at any time, Thou
art my son, to-day have I begotten thee ? and when
he bringeth the first begotten into the world, he saith,
Let all the angels of God worship him. He might
however be superior to the angels, and yet a finite
being. But the scriptures teach that Christ was
possesed of infinite wisdom, power, and goodness ;
that he was the brightness of his Father's glory, and
the express image of his person ; that in him dwelt
all the fulness of the Godhead bodily. He is therefore
SERMON IV. 55
well qualified to save sinners ; and for this end came
he into the world.
He came into the world, by the assumption of
human nature ; which he took into union with the
divine nature ; and was God manifest in the flesh.
Having engaged to set his followers an example by
his life, and to give himself a ransom by his death
on the cross, it behoved him to be made like unto
his brethren ; hence he took not on him the nature
of angels, but the seed of Abraham, and appeared in
the likeness of sinful flesh.
He came into the world, under such circumstances,
as the prophets had predicted : he came of the tribe
of Judah, of the house and lineage of David ; he was
born of a virgin, in the town of Bethlehem. He
came at the time which had been foretold by the
prophets. Jacob had said, The sceptre shall not
depart from Judah, till Shiloh come. At the birth of
Christ, Judah had held the sceptre for fifteen hundred
years; soon after this the sceptre departedfrom Judah ;
and to the pre'sent day, Judah has no ensign of civil
power, or regal dominion. Daniel foretold that the
Messiah should appear at the end of seventy weeks,
this taken in the prophetic style, as the Jews under-
stood it, a day for a year, was almost five hundred
years : and this corresponded with the birth of Christ,
in the days of Herod the king. According to the
prophets, Christ was to come to the Temple at Jeru-
salem, and fill it with his glory ; so as to make it
more glorious than the former temple ; which he did,
when he honoured it with his presence. But the
Jews have had no temple for the space of about
eighteen hundred years : so that if Christ had not
appeared at that time, the prophecies could not have
been accomplished. But the apostle says, When
the fulness of time was come, God sent forth his Son.
It was the fulness of time with respect to prophecy,
and what infinite wisdom saw to be the most suitable
56 SERMON IV.
period in other respects. If human reason had been
consulted, a much earlier period would have been
fixed upon, for the manifestation of Christ; but God's
thoughts are not as our thoughts ; yet his judgement
is always according to truth. For the appearance of
Christ at that late period, there might be many reasons
which we cannot discover ; and some reasons we
may be able to perceive ; or some advantages arising
from it. Up to this period, the evil of sin had been
evinced by the enormities it had committed, and the
devastations it had produced ; and by all the" calam-
ities it had inflicted on the world ; hence might be
seen the need and value of a Saviour, who could de-
stroy the works of the devil ; and turn the hearts of
the disobedient unto the wisdom of the just ; who
could make reconciliation for iniquity, and bringin an
everlasting righteousness. Previous to our Saviour's
advent, human reason had full scope for the develop-
ment of its powers, and for making all the discoveries
in religion of which it was capable ; and the result
was, the evidence of its own weakness, and the ab-
solute need of a divine revelation ; for the world by
wisdom knew not God. Darkness covered the earth,
and gross darkness the people. Destruction and
misery were in their ways, and the way of peace they
knew not. The only remedy for this was, for the
Sun of righteousness to arise upon the world with
healing on his wings. Before the coming of Christ,
the ceremonial law had been in fall operation among
the Jews, from the time of Moses ; but the experience
of fifteen hundred years, discovered that it was in-
adequate either to justify or sanctify sinners ; for the
law made nothing perfect ; its oblations could not
take away sin. From this it appeared how requisite
it was, to have a greater high priest, who could offer
a more efficacious sacrifice, and set up a more perfect
tabernacle ; or in other words, bring in a better co-
venant; establishedupon better promises. Previous
SERMON IV. 57
to the Saviour's advent, learning and philosophy had
been successfully cultivated, and widely diffused; and
civil government was in the plenitude of power. Had
Christ come in the rude ages of the world, it might
have been supposed, that Christianity was indebted
for its reception and progress, to the credulity of
mankind, and the weakness of their civil institutions.
But at the time the gospel kingdom was set up, men
were well able to judge of the evidence of those facts
which were laid before them ; and they had power
to oppose the introduction of a new religion, to which
they felt an utter aversion. So that when the gospel
prevailed against all the learning of Greece, and all
the power of imperial Rome, it was evidently the
work of God. Before the birth of Christ, predictions
relating to his advent, had been published in the va-
rious regions of the earth ; which excited among both
Jews and Gentiles, an ardent expectation of his ap-
pearing at that period ; by this means many were
preparedfor his reception, and others were left without
excuse. At the birth of Christ, by the extension of
the Roman Empire over the civilized world, a more
effectual door was opened for the spread of the
gospel, than at any former period. On these accounts
it might be said, he came in the fulness of time ; in
that time which was the fittest and the best.
Christ Jesus came into the world, meek and lowly.
The apostle says, He became poor, that ye through
his poverty might be rich. He had no visible wealth
or splendour ; he had none of the honour that cometh
from men : he was born in a stable, and laid in a
manger. He dwelt at Nazareth, as the carpenter's
son; and had no associates above the fishermen of
Galilee. He came not to be ministered unto, but
to minister: and after he commenced his public
ministry, he was a man of sorrows, and acquainted
with griefs ; and could say, The foxes have holes,
and the birds of the air have nests ; but the Son of
E 3
58 SERMON' IV.
man hath nowhere to lay his head. In this manner
he humbled himself, and made himself of no repu-
tation; and took upon him the form of a servant,
and became obedient unto death, even the death of
the cross.
But notwithstanding the deep humiliation and
abasement of Christ, yet he came into the world,
with evident tokens of his heavenly descent. An
extraordinary harbinger, was sent before him to pre-
pare his way, and announce his approach ; a host
of angels celebrated his nativity, and sang, Glory to
God in the highest ; and on earth peace, good-will
to men. A new star arose in the firmament, to con-
duct the wise men from the east to Bethlehem, that
they might worship the new-born king. The spirit
of prophecy, which had departed from the temple,
for the space of four hundred years, returned, when
Mary presented her infant in that place ; and in-
spired Simeon to exclaim, Lord, now lettest thou
thy servant depart in peace, for mine eyes have seen
thy salvation ; which thou hast prepared before the
face of all people ; a light to lighten the Gentiles,
and the glory of thy people Israel. His mighty
works showed forth his glory ; by these it was seen,
that he was a teacher come from God, for no man
could do the miracles which he did, except God
was with him. On the Mount of Transfiguration,
his countenance shone like the sun ; and his raiment
was white as the light : Moses and Elias appeared
talking with him ; while a voice from heaven pro-
claimed, This is my beloved Son, in whom I am
well pleased. When he hung upon the cross, the
sun was darkened, the earth did quake, the rocks
rent, and the graves were opened, and many bodies
of the saints which slept arose : so that his enemies
were constrained to say, Truly this man was the
Son of God ! And the language of his disciples was,
We beheld his glory; the glory as of the only be-
gotten of the Father.
SERMON IV. 59
Christ came into the world, fully aware of the
base treatment he was to receive, and of all the
sufferings he had to endure. St. Peter says, He
suffered according to the counsel of God : and with
that counsel, he was perfectly acquainted: there
was nothing that was not manifest in his sight. He
knew all things : he knew what it would cost to ran-
som immortal souls, and answer all the demands of
a broken law. When his disciples apprehended no
danger, and probably contemplated the setting up
of a temporal kingdom, he told them he must go up
to Jerusalem, and suffer many things of the chief
priests, and be put to death : for they would smite
the shepherd, and the sheep should be scattered.
He had a prospect of all the horrors of his crucifix-
ion ; yet such was his regard for the human race,
that he left the realms of bliss, and entered on the
doleful scene, and drank the bitter cup.
Christ came into the world, to suffer for sinners, of
his own consent, and voluntary engagement. When
Jewish sacrifices could not avail, he said, Lo, I come
to do thy will, O God. The apostle says, that Christ
gave himself for us, that he might redeem us from
all iniquity. And he himself makes this declaration,
I lay down my life of myself, no man taketh it from
me : I am the good shepherd that give my life for
the sheep. When he was betrayed into the hands
of sinners, he had all power in heaven and in earth ;
the armies of heaven were at his command, by which
his enemies might have been consumed in a moment ;
but he said then, How should the scriptures be
fulfilled? those prophecies which spake of his suf-
ferings, and of the glory that should follow. That
these things might be fulfilled, he willingly submit-
ted to his death on the cross. Unless the sufferings
of Christ had been the result of his own voluntary
act and deed, they could have made no satisfaction
to divine justice ; they could have afforded no mani-
60 SERMON IV.
festation of his love to the world ; and he himself
could not have been crowned with glory and honour
for the suffering of death. But Christ was not merely
the devoted victim, he was both the offering and the
priest : he offered himself without spot to God, that
he might put away sin by the sacrifice of himself.
Christ Jesus came into the world, with the full
approbation and authority of God the Father. There
is such union and concurrence between the Father
and the Son, that all men are to honour the Son, as
they honour the Father ; and he that honoureth not
the Son, honoureth not the Father that sent him.
Though Christ devoted himself to the work of re-
demption, yet this detracts nothing from the love
and authority of God the Father. Herein is love,
not that we loved God, but that he loved us, and
sent his Son to be the propitiation for our sins. For
it became him, for whom are all things, and by whom
are all things, in bringing many sons unto glory, to
make the Captain of their salvation perfect through
suffering. For this purpose, God spared not his
own Son ; but delivered him up for us all. In this
manner Christ Jesus came into the world.
He came into the world, to save sinners: this
was the merciful design of his mission. He did not
come to inflict indignation and wrath, tribulation
and anguish, as the guilty sons of Adam had a right
to expect : For God sent not his Son into the world
to condemn the world ; but that the world through
him might be saved.
It is only as men are sinners, that they can be
interested in the mission of Christ ; for he came not
to call the righteous, but sinners to repentance. But
the scripture declares, that all have sinned, and
come short of the glory of God. Sin is the trans-
gression of the law ; and when the requirements of
the divine law, are compared with the hearts and
lives of men, the whole world will stand convicted
SEEMON IV. 61
before God : for there is none righteous, no not one.
And it is written, The soul that sinneth it shall die.
The day is approaching, when vengeance will be
taken on them that know not God, and that obey
not the gospel ; who shall be punished with ever-
lasting destruction from the presence of the Lord,
and the glory of his power. But mankind may be
delivered from going down to the pit, for there is
found out a ransom. Christ came to seek and to
save that which was lost. His name is called Jesus,
because he saves his people from their sins.
The question here is, By what means does he
accomplish salvation? This is a much disputed
point. Some contend that he saves sinners by the
doctrine he taught, and the good example which
he set, and by laying down his life to confirm the
truth. There is no doubt but these things exert a
powerful influence on the hearts and lives of his
people ; but if he did nothing more, why was his
coming into the world so indispensable ? as other
persons might have done these things. And why
is he regarded as the only saviour of sinners ?
St. Paul preached the same doctrine, and behaved
himself holily, justly, and unblameably ; and at last
sealed the truth with his blood : but neither Paul,
nor any other apostle, prophet, or martyr, is ever
said to come into the world to save sinners ; they
are never said to make reconciliation for iniquity ;
their blood is never said to cleanse from sin, or to
justify a sinner before God. With respect to the
martyrs it is declared, that they washed their robes,
and made them white in the blood of the Lamb.
Notwithstanding all the blood which they shed,
they were so far from cleansing other people from
sin, that they needed cleansing themselves, in the
only fountain opened for sin and uncleanness. From
this it follows, that Christ saves sinners in a way
that no other person ever did, or ever could do.
62 SERMON IV.
If Christ saves men by his precepts and example
only, how did he save those who died under the
old dispensation ? To them he was promised as a
Saviour ; and those who were truly pious, saw the
promises afar off, and were persuaded of them, and
embraced them ; so that they lived and died in faith.
But they could receive no benefit from the Saviour's
instruction or example ; yet as he was, in the pur-
pose of God, the Lamb slain from the foundation of
the world, he was as much the Redeemer of the Old
Testament saints, as he is of those of the New Tes-
tament. And they will all unite in heaven, to fall
down before the Lamb, and to sing this new song,
Thou art worthy to take the book, and to open the
seals thereof: for thou wast slain, and hast redeemed
us to God by thy blood, out of every kindred, and
tongue, and people, and nation. By this it appears,
that the way in which Christ undertook to save
sinners, was by making an atonement for sin, by
his death on the cross. He bare our iniquities in
his body on the tree, that by his stripes ye might
be healed. We all like sheep had gone astray ; and
God laid on him the iniquities of us all. He made
his soul an offering for sin : his people are bought
with a price : they are redeemed, not with corrup-
tible things, as silver and gold, but with the precious
blood of Christ, as of a Lamb without blemish and
without spot.
It may be asked, Of what description is that sal-
vation which Christ has obtained for sinners ? To
this it may be replied, That it is free ; it is without
any merit on the part of man. Otherwise it would
not discover the infinite mercy and goodness of the
Divine Being. Unless it was free, it would be out
of the reach of mortal man ; for there is no merit in
his best performances. Can a man profit God?
Those who serve God to the best of their abilities,
are to confess, that they are unprofitable servants.
SERMON IV. 63
To offer salvation in a way, in which it could not
be accepted, would neither be honourable to God,
nor profitable to men ; and if it is offered so that it
may be received, then it is the free gift of God,
according to the riches of his grace. So that the
most weak, and the most unworthy may obtain it ;
for it is adapted to man's fallen state. But this sal-
vation is not unconditional, otherwise all would be
saved, which is not the case ; and therefore there is
reason to fear, falling short of it ; for how can we
escape, if we neglect so great salvation ? After all
that Christ has suffered on the cross, Except ye
repent, ye shall all perish. He that covereth his
sin shall not prosper; but he that confesseth and
forsaketh, shall find mercy. But repentance and
confession of sin, however deep and sincere, dis-
charge no part of the debt contracted by a violation
of the divine law. The blessing is promised in
answer to prayer ; Whoever shall call upon the name
of the Lord, shall be saved. But men do not merit
forgiveness by asking for it ; whatever is obtained in
answer to prayer, is a free gift. Of Christ give all
the prophets witness, that whosoever believeth in
him shall receive remission of sins : but he that be-
lieveth not is condemned already ; because he has
not believed in the only begotten of the Father.
But however indispensable faith may be, it detracts
nothing from the freeness of gospel grace ; for the
apostle declares, That men are saved by faith, that
it might be by grace, not of works lest any man
should boast. Not by acts of righteousness which
we have done, but of his mercy he saveth us. There-
fore whoever will, let him take of the water of life
freely. Buy wine and milk, without money, and
without price.
Christ saves sinners with a present salvation. His
saving grace was not confined to his manifestation
in the flesh, it equally belongs to all succeeding
64 SERMON IV.
generations, and of coutse to the people of the pre-
sent day. It is not limited to one temple, or one
city, it is to be found in every region ; our Saviour
says, Where two or three are met together in my
name, there am I in the midst of them. Gospel
salvation is, not only some benefit to be hoped for
hereafter, it is likewise to be possessed in the present
world. It is not only to prepare men to die the
death of the righteous ; it also enables them to live
the life of the righteous. It is not confined to ac-
ceptance in the day of judgement ; it gives men now
the testimony that they please God, and are accepted
with him. It does not merely give the prospect of
a future kingdom, for Christ says, My kingdom is
within you : this is a kingdom of righteousness, peace,
and joy, in the Holy Ghost. This salvation does not
exclusively belong to a time of sickness and old age ;
it is for the time of health and strength ; and for the
season of youth ; as it is written, Those who seek
me early shall find me. Seek ye first the kingdom
of God, and its righteousness. It does not require
to be long waited for, after men see and feel their
need of it ; For all things are now ready. Behold,
now is the accepted time ; behold, now is the day of
salvation. Therefore, to-day if ye will hear his voice,
harden not your hearts.
Christ saves sinners, with a full salvation. He is
able to save unto the uttermost. The blood of Jesus
Christ cleanseth from all sin ; both as to justification
and sanctification. By the forgiveness of sins, he
removes all guilt and condemnation, and fills the
heart with peace and joy in believing. He cleanseth
his people from all filthiness of flesh and spirit, that
they may perfect holiness in the fear of God. If any
man be in Christ, he is a new creature ; old things
are passed away, and all are become new: he is
made a partaker of the divine nature, renewed in the
image of God. The law of the spirit of life, that is
SERMON IV. 65
in Christ Jesus, makes men free from the law of sin
and death ; and being made free from sin, they
become the servants of God ; having their fruit
unto holiness, and their end eternal life. They are
a peculiar people, zealous of good works. Christ
supplies all their need ; he is their wisdom, righteous-
ness, sanctification, and redemption : they receive
out of his fulness, and grace for grace. In every
temptation, he makes a way for their escape ; they
can do all things through Christ strengthening them.
Nay, in all things they are more than conquerors
through him that has loved them. They are brought
to the enjoyment of God, which is a happiness com-
mensurate to all the powers of an immortal soul.
Hence to you that believe, Christ is precious ; and
with exultation you will say, Thou art all my salva-
tion, and all my desire.
Christ saves sinners, with an everlasting salvation.
The apostle says, He learned obedience by what he
suffered; and being made perfect, he became the
author of eternal salvation to them that obey him.
All flesh is as grass, and the glory of man as the flower
of the grass: the grass withereth, and the flower
thereof falleth away : but the word of the Lord en-
dureth for ever ; and such is the duration of gospel
salvation. Christ gives his people eternal life, and
they shall never perish : he will raise them up at the
last day, to an inheritance incorruptible, undefiled,
and that fadeth not away. Because he lives, they
shall live also : and in his presence is fulness of joys,
and pleasures for evermore.
This is a faithful saying, and worthy of all accep-
tation. It is a faithful saying, as it contains the
most important truth that was ever divulged. Its
truth, is proved by the testimony of the apostles and
evangelists, who in their statements, could not be
deceived themselves, and could have 110 motive to
deceive others. No man ever laid down his life, to
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66 SERMON IV.
prove a statement to be true, which he knew to be
false. The truth of the gospel is proved by the mi-
racles which were wrought for its confirmation ; by
the fulfilment of prophecy ; and by its propagation
in the world, all circumstances considered; and
likewise by the superiority of its doctrines, over all
human productions. Moreover, he that believeth
hath the witness in himself. To such the gospel
comes not in word only, but with power, by the Holy
Ghost, and with much assurance. As it is true, it
is entitled to acceptance: and this is required on
the part of man, in order that he may participate
in its benefits. Christ came unto his own, and his
own received him not ; but as many as received him,
to them gave he power to become the sons of God,
even to them that believe on his name. His call to
the sons of men, is stated in these words, Behold, I
stand at the door, and knock ; if any man hear my
voice, and open the door, I will come in to him, and
will sup with him, and he with me. The gospel is
worthy of universal acceptance, however diversified
the human family may be. The apostle says, I am
debtor both to the Greeks and to the Barbarians,
both to the wise and to the unwise ; so much as in
me is, I am ready to preach the gospel to you that
are at Rome also ; for I am not ashamed of the gospel
of Christ : for it is the power of God unto salvation
to everyone that believeth ; to the Jew first, and also
to the Greek. If Christ had only died for a part of
mankind, he could have had no claim to the accep-
tance of the other part : but he gave himself a ransom
for all; he tasted death for every man; and says, Go
into all the world, and preach the gospel to every
creature. Him that cometh unto me, I will in nowise
cast out. Hence the gospel deserves the acceptance
of every nation, and people, and tongue ; of high and
low, rich and poor, learned and unlearned. Because
all have immortal souls ; all are involved in condem-
SERMON IV. 67
nation; and there is no name given under heaven, by
which they can be saved, but the name of Christ:
and he is a Saviour all complete ; and is given to be
the salvation of God to the ends of the earth.
All acceptation, of which the declaration before
us is worthy, is not to be understood of universal
acceptance only, it likewise denotes the most cor-
dial reception, of which men are capable ; including
their full consent, their whole desires, their undivided
hearts. It is like a treasure hid in a field, which
when a man hath found, he hideth, and for joy thereof
goeth and selleth all that he hath, and buyeth that
field. He counts all things loss, for the excellency
of the knowledge of Christ. The gospel, contained
in the words before us, is the revelation which God
has given of his Son ; of all the unsearchable riches
of his grace ; of all the plenitude of spiritual blessings
in heavenly places. So that it is glad tidings of great
joy to all people ; it announceth pardon to the guilty,
liberty to the captive, rest to the weary, health to
the sick, life to the dead, and salvation to the lost.
Blessed are the people that know the joyful sound ;
they shall walk O Lord in the light of thy countenance ;
in thy name shall they rejoice all the day, and in thy
righteousness shall they be exalted. It is therefore
worthy of all acceptation.
Hence appears the sin and folly of rejecting it ;
yet it is rejected; St. Paul declares, that all have
not obeyed the gospel ; for Esaias saith, Lord, who
hath believed our report ? All who violate its precepts,
reject it ; whatever creed they may profess. They
will not come to Christ that they may have life ; they
go out of the way of understanding, and remain in
the congregation of the dead. They grieve God at
his heart ; hence he says, I have called, and ye have
refused : all the day long, I have stretched out my
hand, to a disobedient and gainsaying people. Such
people in effect declare, they will not have Christ to
68 SERMON IV.
reign over them ; they reject the counsel of God, and
do despite to the spirit of grace. They are therefore
in the way to perdition ; where their greatest anguish
and distress, will arise from rejecting him, who came
into the world to save sinners. That this may not
be the portion of your cup, seek the Lord while he
may be found ; call upon him while he is near.
Some, who give full credit to this gracious declar-
ation, that Christ Jesus came into the world to save
sinners, are still involved in doubts and fears ; they
have such a sense of their manifold offences, that
they are afraid they can never obtain forgiveness.
This is a very distressing and a very groundless ap-
prehension ; for where there is repentance towards
God, and faith in our Lord Jesus Christ, the greatest
transgressions will be blotted out. Paul says, he was
a blasphemer, a persecutor, and injurious ; and the
chief of sinners. Howbeit, I obtained mercy, that
in me first, Jesus Christ might show forth all long-
suffering, for a pattern to them which should hereafter
believe on him to life everlasting. Let us reason
together, saith the Lord: though your sins be as
scarlet, they shall be white as snow.
Let those who have counted the gospel worthy
of their acceptance, walk worthy of that vocation
wherewith they are called ; adorning the doctrine of
God their Saviour. Of such Christ will say, They
shall walk with me in white, for they are worthy. As
they are justified, and sanctified, in the name of the
Lord Jesus, and by the Spirit of our God, they will
be presented faultless before the presence of his glory,
with exceeding joy.
SERMON V.
"Work out your own salvation, with fear and trembling: for it is
God which worketh in you, both to will and to do of his good
pleasure. PHIL, ii. 12, 13.
PHILIPPI, a city of Macedonia, was the first place
in Europe, which heard and received the gospel of
Christ ; here Paul and Silas magnified their office ;
by making it manifest, that they were the servants
of the most high God, who show unto men the way
of salvation. At this city, for some time, Paul took
up his abode ; and a Christian church was established ;
where the gospel was proclaimed, and its ordinances
administered. These Christian privileges, lay men
under an obligation to Christian duties. So that those
who have the word of truth, are to be exhorted, not
to receive the grace of God in vain; but to give di-
ligence, to make their calling and election sure. This
is what the apostle urges on the Philippians, when
he says, Work out your own salvation, with fear and
trembling.
Salvation, denotes a deliverance from great evil
and danger, especially when the alternative is, to
be saved or destroyed. When Israel were pursued
by their enemies, to the borders of the .Red Sea, and
there appeared to be no way for their escape, Moses,
confident that divine power would be exerted for
their safety, said, Stand still, and see the salvation
of God. This they saw in a happy and wonderful
deliverance : yet this was only a temporal deliver-
ance. But that salvation, of which the apostle speaks
F3
70 SERMON V.
in the words before us, is spiritual ; a deliverance
from spiritual evils ; including the gift of all spiritual
blessings in heavenly places. This is called gospel
salvation ; for the gospel reveals it, and freely offers
it for man's acceptance ; and is instrumental in its
application. Hence the apostle says, I am not
ashamed of the gospel ; for it is the power of God
unto salvation, to every one that believeth. This
salvation belongs both to this life, and that which
is to come. As it respects this life, it is a deliverance
from sin, and the evils which sin produces. The
name of Christ, is Jesus, because he saves his people
from their sins. He forgiveth all their iniquities ; he
cleanseth them from all unrighteousness ; that being
made free from sin, they may be the servants of
God, having their fruit unto holiness, and their end
eternal life. And those who are thus justified and
sanctified, are in a state of salvation. But there is
likewise a future salvation; for believers are kept
by the power of God through faith unto salvation.
Christ once suffered for sin; and to them that look for
him, he will appear the second time without sin unto
salvation: for he is the author of eternal salvation
to them that obey him. This will be a deliverance
from all the trials and conflicts of the present life ;
those that die in the Lord, rest from their labours,
and their works do follow them. It will be a de-
liverance from death and the grave ; for the trumpet
shall sound, and the dead shall be raised. It will
deliver the soul from going down to the pit, for
there is found out a ransom. Future salvation will
include eternal glory and blessedness ; all that God
has laid up for them that love him. In his presence
is iulness of joys ; and at his right hand are pleasures
for evermore. The grace which believers receive on
earth, and the glory they will receive in heaven, are
called salvation; in reference to the evil and danger
from which they are released. The happiness which
SERMON V. 71
Adam had in paradise, was not salvation, as it was
not a deliverance from any previous evil: the same
remark applies to the happiness of angels in heaven ;
but the conducting of men to glory, is their salva-
tion; as it is a deliverance from sin, death, and hell.
Christ came to seek and to save that which was lost.
While men live in sin, they are so far lost, that the
wrath of God abideth on them ; and their doom is
to be punished with everlasting destruction, from
the presence of the Lord and the glory of his power.
But God so loved the world, that he gave his only
begotten Son, that whosoever believeth on him,
should not perish, but have everlasting life. Thus
the salvation of man is rendered attainable ; and it
should be the great concern of mankind not to suffer
Christ to die in vain; for how shall they escape, if
they neglect so great salvation ? Lest any should
be hardened through the deceitfulness of sin, the
apostle saw it needful to give this exhortation, Work
out your own salvation with fear and trembling.
Yet it may be supposed, that it is above men's
capability, to work out their own salvation. So in-
deed it would be, if they were left to their own
energies, without any aid from above; but these
words of our Saviour, My grace is sufficient for thee;
are applicable to all mankind ; for his grace is free
for all : if any have not a sufficiency of it, it is their
own fault. It is written, When we were without
strength, in due time Christ died for the ungodly.
Here is stated both man's own helplessness, and the
provision that is made to supply him with strength.
Because Christ gave himself a ransom for all, a
measure of the Spirit is given to every man ; and
that Spirit giveth power to the faint ; and to them
that have no might, it increaseth strength : and this
strength is adequate to all that the precepts of the
gospel require. So that those who can do nothing
of themselves, can do all things through Christ
strengthening them.
72 SERMON V.
But when it is understood, that through the aid
of divine grace, a man is able to work out his own
salvation, it may be pleaded, that there is no need
to do this; because St. Paul says, To him that work-
eth not, faith is counted for righteousness. So that
a man is justified by faith, without the deeds of the
law : and he gives an instance of this in the case of
Abraham. But by this instance, his meaning may
be understood ; the works Abraham did not perform,
were the ceremonial institutions of Moses. He did
not neglect moral duties. The apostle holds him up
as an example of obedience to God, with which the
Almighty was so well pleased, as to say, Abraham, I
am thy shield ; and thy exceeding great reward. If the
apostle ever intended to say, that a man is accepted
of God, without moral works, he could only mean
without the merit of works. And we are to be fully
persuaded that there is no merit in human works :
Can a man profit God ? Not by acts of righteous-
ness which we have done, but of his mercy he saveth
us ; for by grace are ye saved, not of works lest any
man should boast. So the apostle shows, that cere-
monial works are not requisite : and that there is no
merit in moral works ; but he could never affirm that
religious exercises are not necessary; because he
showed, that in order to forgiveness of sins, men
were to turn to God, and to do works meet for re-
pentance. For it is only he that feareth God, and
worketh righteousness, that is accepted with him.
Whatsoever a man soweth, that shall he also reap.
Know thou the God of thy father ; and serve him
with a perfect heart and with a willing mind : If thou
seek him, he will be found of thee ; but if thou for-
sake him, he will cast thee off for ever. Our Saviour
says, Labour, or as it should have been rendered,
Work for the meat which endureth unto eternal life,
which the Son of man shall give unto you. The
apostle only puts this into other words, when he
says, Work out your own salvation.
SERMON V. 73
There is the work of consideration. Those who
neglect this duty, neglect all the rest ; they have not
God in all their thoughts. When the Jews were a
sinful nation, it is said, My people do not consider ;
they have forsaken the Lord ; they have provoked
the holy one of Israel. When Moses was anxious
for the salvation of Israel, he exclaimed, Oh ! that
they were wise ; that they would consider their latter
end ! It should be considered that it is appointed
unto men once to die, and after that the judgement;
that the dust shall return to the dust, and the spirit
shall go to God who gave it ; who will render to
every man according to the deeds done in the body;
whether they have been good, or whether they have
been evil. This will either be everlasting happiness,
or everlasting misery. It should be considered that
time is short, and life uncertain ; and at death the
night cometh when no man can work ; there is no
work, nor device, in the grave : as the tree falls, so
it lies : those who die unrighteous, must be unright-
eous still : then a great ransom cannot deliver them.
It should be considered that God is not willing that
any should perish ; he is gracious and merciful ; and
the rewarder of all them that diligently seek him.
He that spared not his own Son, but delivered him
up for us all, will he not with him freely give us all
things ?
There is the work of self-examination. Let a man
examine himself whether he be in the faith. The
question is not whether he professes faith, but whe-
ther he has it in his possession ; and whether it be
genuine faith : a faith that obtains peace with God :
a faith that works by love, that purifies the heart,
and overcometh the world: a faith that relies on the
promises, and produces obedience to the precepts
of the gospel : a faith that realises an invisible world;
being the substance of things hoped for ; and the
evidence of things not seen. If this, on examination,
74 SERMON V.
is not found to be your state, you are weighed in
the balances, and found wanting.
But there is the work of repentance. As it is
written, Repent, and be converted, that your iniquities
may be blotted out. Repentance is a godly sorrow
for sin ; such as those have who hate sin and flee
from it. This springs from divine grace ; hence God
is said to give repentance : but the exercise of this
grace is man's duty. On this account God commands
all men to repent ; and declares that those who do
not shall perish. And he promises that those who
repent shall find mercy. David resolved to repent,
when he said, I will be sorry for my sin. And this
is what all sinners should be resolved to do : therefore
rend your hearts, and not your garments, and turn
unto the Lord, for he is gracious and merciful. Re-
pentance is so important a step in the way to the
kingdom, that there is joy in the presence of the
angels, over one sinner that repenteth.
There is the work of bringing forth fruit, meet for
repentance. If it did not bring forth good fruit, it
would neither please God, nor profit the soul.
Those who are sorry for their sins, must confess and
forsake them ; for he that hideth his sin shall not
prosper ; but he that confesseth and forsaketh shall
find mercy : yet this mercy must be sought by earn-
est prayer and supplication ; of which we have an
example in the publican, when he smote upon his
breast, and said, God be merciful to me a sinner.
There is the work of faith ; of faith in Christ. This
is the work of God, that ye believe in him whom he
has sent. When the keeper of the prison at Philijppi,
was convinced of his sin and danger, he came trem-
bling and fell down before Paul and Silas, and said,
Sirs, what shall I do to be saved ? and they replied,
Believe on the Lord Jesus Christ, and thou shalt be
saved. This equally applies to every true penitent.
Let such behold the Lamb of God, that taketh away
SERMON V. 75
the sin of the world ; and by a firm reliance on his
merits and grace, they will obtain acceptance with
God. For of Christ give all the prophets witness,
that whosoever believeth in him, shall receive re-
mission of sins.
There is the work of a holy life. For the grace of
God that bringeth salvation, teaches, that we should
live soberly, righteously, and godly in this present
world ; looking for the appearing of Christ ; who
gave himself for us, that he might redeem us from
all iniquity, and purify to himself a peculiar people,
zealous of good works.
That it is requisite to perform all these exercises,
will not be disputed ; but it may be asked, how men
by these performances, can be said, to work out
their own salvation ? The reason is, because God is
pleased to save sinners in this way, and in no other.
His word states the terms on which sin is to be for-
given, and the divine favour obtained; and those
who will not comply with the terms must perish,
because they obey not the gospel. But those who
do comply with the stipulated conditions, are thereby
entitled to the promises of mercy and grace ; they are
made the sons of God, and heirs of heaven. In this
'sense they work out their own salvation.
The manner of doing this work, is with fear and
trembling. Fear is an apprehension of something
disastrous, either in the loss of what is good, or the
infliction of what is evil. Fear is either religious or
irreligious. The wicked have tormenting fears ; as
the devils believe and tremble. Of religious fears
ther is a wide difference. Among those who en-
gaga in religious duties, the apostle terms some
servants, and others sons of God ; and the former
have a servile, and the latter a filial fear. St. John
says, there is no fear in love ; for perfect love casteth
out fear : but he is speaking of a fear that has tor-
ment in it ; not of a truly pious fear, for this abides
76 SERMON V.
with those who dwell in love, and dwell in God. The
fear of God is a permanent principle of true religion;
it mingles with all acceptable obedience ; as it is
written, Let us have grace, whereby we may serve
God acceptably, with, reverence, and a godly fear.
The Psalmist says, Serve the Lord with fear, and
rejoice with trembling ; which corresponds with the
exhortation in the words before us,. Work out your
own salvation, with fear and trembling.
The fear recommended, is not opposed to confi-
dence in the divine veracity, sufficiency, and immu-
tability ; for when Abraham was strong in faith, he
heard a voice from heaven, saying, Now I know that
thou fearest God, seeing thou hast not withheld thine
only son. The fear recommended, is not that diffi-
dence, which induces men to neglect religion rather
than suffer for it. Many of the Jewish rulers be-
lieved in Christ, but durst not confess him, lest
they should be put out of the synagogue. So there
are many at the present day, who do not acknow-
ledge Christ, because they dare not face a frowning
world. Were they to be decidedly religious, they
are afraid, they would forfeit their reputation, be
injured in their temporal circumstances, and would
raise up foes in their own household, and have all
manner of evil spoken of them falsely. But those
who have a truly pious fear, are not afraid of doing
their duty, on account of what men may do unto
them ; they are afraid of neglecting their duty, lest it
should incur the divine displeasure. They are afraid
to commit sin, because God is of purer eyes than to
behold it without indignation. This fear produces
vigilance and caution, to let their conversation be
as becometh the gospel: and blessed is the man that
thus feareth always.
The people of God may fear, on account of the
circumstances in which they are placed, as proba-
tioners for eternal happiness or misery. So that
SERMON V. 77
eternal things depend on every breath ; how slender
is the partition j between this world and that which
is to come ? they are only separated by the brittle
thread of life, which may any moment break asunder;
and then their doom is fixed for ever.
" Lo ! on a narrow neck ,of land,
'Twixt two unbounded seas I stand,
Secure, insensible :
A point of time, a moment's space,
Removes me to that heavenly place,
Or shuts me up in hell."
A proper view of this situation, fills the mind with
awe and dread.
The people of God may fear, on account of the
great importance of the work in which they are en-
gaged. They are required, so to lay a foundation
for the time to come, that when they fail on earth,
* V S
they may be received into everlasting mansions ; so
to run the race set 'before them, that they may obtain
the prize ; so to withstand in the evil day, that having
done all, they may stand ; so to fight the good fight
of faith, that they may lay hold on eternal life. They
are required to come up to the help of the Lord, to
the help of the Lord against the mighty ; and so
faithfully to serve their Lord and master, that when
he shall appear, they may have confidence, and not
be ashamed, before him at his coming. And there
is to be taken into the account, their own weakness,
and frequent failings, the opposition with which they
have to contend, and all the dangers with which they
are surrounded. Hence those who work out their
salvation, have reason to do it with fear and trembling.
Those engaged in the service of God, may fear
they will finally fall, and be eternally lost. After the
apostle has stated, that many of the Jews fell in the
wilderness, because they provoked God to swear in
his wrath, that they should not enter into his rest, he
adds, Let us therefore fear, lest a promise being left us
G
78 SERMON V.
of entering into his rest, any of you should seem to
come short of it. The warning here given, by this
awful example, shows that such a direful calamity
may take place. That this was the apostle's doctrine
is evident, for he says, Thou standest by faith: be
not high-minded, but fear : for if God spared not the
natural branches, take heed lest he also spare not
thee. Behold therefore the goodness and severity
of God : on them that fell, severity ; but toward thee
goodness ; if thou continue in his goodness : otherwise
thou shalt be cut off. In all ages, many have made
shipwreck of faith and a good conscience ; and such
draw back to perdition. This being the case, it is
needful to fear, in order to prevent falling away.
The fear spoken of in the words before us, may
likewise arise from a view of the awful consequences
of falling away. If, after men have escaped the
pollutions which are in the world, through the know-
ledge of Christ, they are again entangled therein,
their last state is worse than the first. They sin
against more light and knowledge ; they are guilty of
deeper ingratitude ; they bring so much scandal on
religion, that they are said to crucify to themselves
the Son of God afresh. Our Saviour said, Thou
Capernaum, which art exalted unto heaven, shalt
be brought down to hell : for if the mighty works
which have been done in thee, had been done m
Sodom, it would have remained unto this day. But
it shall be more tolerable for the land of Sodom in
the day of judgement, than for thee. He spake this,
because they saw his mighty works and repented
not. But these words are applicable in a higher
degree, to such as have forsaken Christ ; they will be
involved in still greater condemnation : they will be
judged worthy of much sorer punishment. Hence
such a fate is greatly to be feared, above all that
language can express. And in order that it may be
avoided, the apostle exhorts men not only to work
SERMON V. 79
at their salvation, but to work it out. It is not
enough to commence this work ; it is not sufficient
to make considerable progress therein ; there must
be a patient continuance in well doing ; a perseverance
to the end of life. It is he that endures to the end
that shall be saved.
Men are further reminded, that what they are
exhorted to work out, is their own salvation: the
personal concern of every individual ; for every one
must give an account of himself to G od : every soul
must bear its own burden. If thou art wise, thou
shalt be wise for thyself: but if thou scornest, thou
alone shalt bear it. Therefore look to yourselves,
that ye lose not what has been wrought, that you
may receive a full reward.
The reason which the apostle assigns for his
exhortation, is in these words, For it is God that
worketh in you, both to will and to do of his good
pleasure. By his word and Spirit, he opens the eyes
of the understanding, and presents such motives to
the mind, as incline the will to that which is good.
He likewise gives a power to do his commandments ;
so that whenever men choose the better part, and
do the will of their Father who is in heaven, it is by
the grace of God that is in them ; by a divine energy
which God has given" them, out of his unmerited
kindness ; or in other words, according to his good
pleasure. But as the work is of God, some conclude,
that ; human endeavours are unnecessary : that they
caii : answer no good purpose : that the work of sal-
vation can neither be promoted, nor hindered, by any
thing that man can do, or leave undone. This would
be sound argument, if the grace of God was irre-
sistible, both in its operations, and in its results ; if
whenever it was given, it infallibly produced conver-
sion, and subsequent obedience : then there could be
no propriety in exhorting men to work out their own
salvation. But the grace of God, operates in a way
80 SERMON V.
that is consistent with the exercise of man's own
rational powers. Man is constituted an accountable
being, by the Judge of all the earth, who will do
right; consequently man is a free agent, and his
moral liberty is never destroyed, by any superna-
tural influence, whether good or bad. In every
temptation there is a way for his escape : and all
the grace bestowed upon him, may be received in
vain. The Holy Spirit may be grieved and quenched
in the hearts of men ; and all the favour of heaven
may be frustrated, by unbelief and disobedience.
Hence there is cause to fear and tremble; but if
there be any failure, it is on the part of man ; and
when he fails, it is because he does not exercise the
grace given unto him. We may therefore see, with
what force and propriety, the apostle exhorts those
who are become subjects of divine grace, to work
out their own salvation ; because they could not do
this without the grace of God : and no grace will do
this work, without man's concurrence.
When the apostle says, Work out your own sal-
vation, for it is God that worketh in you ; he shows
that if any fail to obtain eternal life, it will be their
own fault. The influence of the Spirit given unto
them, shows that God is willing to pass by their
transgressions, to receive them into his favour, and
le.ad them in the paths of righteousness, which ter-
minate in everlasting felicity. So that if any at last
be found without a meetness for heaven, they will
be left without excuse, and will be speechless at the
bar of God. . . ,
When the apostle, speaking to believers, says,
Work out your own salvation, for it is God that
worketh in you ; he gives them the greatest en-
couragement, he opens before them the brightest
prospects. If in this great work they had only to
depend on themselves, they would sink into utter
despair; but they are to know that God is their
SERMON V. 81
helper, whose grace is all-sufficient. To declare, It
is God that worketh in you, is as much as to say,
Being confident of this very thing, that he which
hath begun a good work in you, will perform it to
the day of Jesus Christ. My God will supply all
your need, according to his riches in glory. His
strength will be made perfect in weakness. So that
you will be strong in the Lord, and in the power
of his might ; and be able to proceed in your way
to the kingdom, against all the opposition of earth
and hell. When "your enemies come in as a flood,
the Spirit of the Lord shall lift up a standard against
them. He will give you a shield, that will turn
aside the fiery darts of the devil. When you pass
through deep waters, the waves shall not overflow
you. Fear not worm, Jacob ; be not dismayed, for
I am thy God : I will strengthen thee ; and with the
right hand of my righteousness will I uphold thee.
Hence you may boldly say, Let us go up and pos-
sess the land, for we are well able : because it is
God that worketh in us, both to will and to do of
his good pleasure.
Therefore be ye steadfast, unmoveable, always
abounding in the work of the Lord, for as much as
ye know that your labour shall not be in vain in the
Lord. By the grace you have received, the Lord
has done great things for you ; and where much is
given, much is required. I beseech you therefore,
by the mercies of God, that you present your bodies
a living sacrifice, holy, acceptable unto God, which
is your reasonable service.
In working out your salvation, be careful to avoid
all fatal errors. Some consider salvation only as a
work done for them : it does indeed include a work
done for them, even the great work of justification
by faith ; but it likewise includes a work wrought in
them ; that of a new heart and a right spirit, without
which none can be saved ; for in Christ Jesus no-
G 3
82 SERMON V.
thing avails, but a new creature. Some hold that
men's natural powers are sufficient to work out their
own salvation ; and others maintain, that they have
no part to act in this work : both are far and danger-
ously wide of the mark. The truth is, God must
give the power, and men must exercise that power,
so as to become workers together with God. This
is the doctrine established in the words before us,
Work out your own salvation, for it is God that
worketh in you.
As all needful assistance is given, the work of
salvation is what all may perform ; for a man is ac-
cepted of God, according to what he hath, and not
according to what he hath not. Multitudes have
worked out their own salvation, who were men of
like passions with yourselves, and the same hinder-
ances stood in their way ; yet they fought a good
fight, they finished their course, and kept the faith,
and are now reaping their reward. You have the
same helps and supports, and may confidently ex-
pect the same successful termination.
Be resolved to make the work of salvation the
chief concern of your lives ; for what would it profit
a man, if he should gain all the world, and lose his
own soul ?
The work of salvation cannot be entered upon at
too early a period. Begin in the morning of life,
that you may be more extensively useful in the pre-
sent world, and obtain a brighter crown in the world
to come. The work of salvation will hinder no
other lawful employment ; for you may be diligent
in business, when you are fervent in spirit serving
the Lord. The work of salvation is the most profit-
able employment, for it has the promise of the life
that now is, and of that which is to come. It makes
all things work together for good. The work of sal-
vation is the most honourable employment ; for the
righteous are the excellent of the earth ; they are
SERMON VI. 83
the wise who shall inherit glory, when shame shall
be the promotion of fools. When the heart is en-
gaged in the work of salvation, it is the most pleasant
employment; for the commands of God are not
grievous but joyous, and in keeping of them there
is great reward. The way of the wicked is as dark-
ness ; they know not at what they stumble : but the
path of the just is as the shining light, which grow-
eth brighter and brighter unto the perfect day. Now
the God of peace, that brought again from the dead
our Lord Jesus, that great Shepherd of the sheep,
through the blood of the everlasting covenant ; Make
you perfect in every good work to do his will ; work-
ing in you that which is well pleasing in his sight,
through Jesus Christ, to whom be glory for ever and
ever: Amen.
SERMON VI.
" EXCEPT a man be born again, he cannot see the kingdom of God."
JOHN iii. 3.
THERE was a man of the Pharisees, named Nicode-
mus, a ruler of the Jews : the same came to Jesus
by night, and said unto him, Rabbi, we know that
thou art a teacher come from God ; for no man can
do these miracles that thou doest, except God be
with him. Jesus answered, and said unto him,
Verily, verily, I say unto thee, Except a man be
bom again, he cannot see the kingdom of God.
By the kingdom of God, is sometimes to be un-
derstood, the kingdom of grace in the present world ;
at other times it denotes the kingdom of glory in the
world to come. In the words before us, it may be
84 SERMON VI.
understood of the former, yet so as to include the
latter ; for whatever disqualifies a man for the king-
dom of grace, will exclude him from the kingdom
of glory. To see this kingdom, is not to be under-
stood of taking a view of it merely; it denotes
enjoyment and possession ; in which sense, St. Peter
speaks of men seeing good days. To be born again,
does not signify a second birth merely, but one of a
superior quality, derived from a higher source ; the
word used by the evangelist denotes, to be born from
above ; which is what he terms, being born of God.
The question is, In what does this new, or hea-
venly birth consist ? A numerous class of divines, in
various communities, contend that baptism is the
new birth, the only regeneration requisite for the
kingdom of heaven. But on a point of such vital
importance, their word is not to be taken, unsup-
ported by any rational argument, or any probability.
It might be expected, that a teacher come from God,
would teach what was likely to do good, and not
evil ; but the Jews at that time placed their depend-
ence on various baptisms, and other outward rites ;
so as to neglect inward purity : hence if our Saviour
had told this ruler of the Jews, that baptism was
a qualification for heaven, he would have strength-
ened his Jewish errors and prejudices, instead of
removing them. Nicodemus says, How can a man
be born again when he is old ? This shows he did
not understand the new birth to be baptism, because
that is an ordinance which the old can receive, as
well as the young. And for what reason was he kept
so much in the dark ? Our Saviour replied, Except
a man be born of water, and of the Spirit, he cannot
enter into the kingdom of God. Some conclude
that water here denotes baptism : if that should be
granted, it is evident it would be of no avail, with-
out the work of the Spirit : but there is no proof that
there is in these words, any allusion to baptism.
SERMON VI. 85
When John says, He will baptize you with fire, and
the Holy Ghost ; he speaks exclusively of the work
of the Spirit. Fire is only to denote the manner of
the Spirit's operations : in like manner, water and
the Spirit, denote a spiritual operation, cleansing the
heart from impurity ; as where it is said, Then will I
sprinkle clean water upon you, and ye shall be clean.
How could Christian baptism be mentioned to Nico-
demus, when that ordinance was not at that time
instituted ? Besides, Christ speaks of the new birth,
as being exclusively a spiritual change : he says,
That which is born of the flesh is flesh, and that
which is born of the Spirit is Spirit. Marvel not
that I said unto thee, Ye must be born again : the
wind bloweth where it listeth, and thou hearest the
sound thereof, but canst not tell whence it cometh,
nor whither it goeth : so is every one that is born of
the Spirit. Our Saviour proceeds, Art thou a mas-
ter of Israel, and knowest not these things ? This
implies that he was culpable for his want of know-
ledge; and considering his station in the Jewish
church, he was blameable for not knowing the ne-
cessity of regeneration ; but not so with respect to
baptism; for he was well acquainted with Jewish
baptism, and could not be expected to have any
knowledge of Christian baptism, before that ordi-
nance was instituted.
These things show that baptism is not intended
by the new birth. If baptism and the new birth were
the same thing, what is affirmed of the one, might
be affirmed of the other: but this cannot be done
with any truth. He that is born of God, overcometh
the world ; but this certainly is not true of many who
are baptized. Without the new birth none can be
saved ; but though the penitent on the cross was not
baptized, our Saviour said unto him, To day shalt
thou be .with me in Paradise. To make the salvation
of any man, depend on what another might do for him,
86 SERMON VI.
or leave undone, would be the greatest injustice ; and
in direct opposition to the declarations of scripture,
that every man must give an account of himself to
God; and every soul bear its own burden ; whatsoever
a man soweth that shall he also reap. The new birth
is a qualification for heaven, but many who are
baptized are in the gall of bitterness, and the bond
of iniquity. St. Paul was sent to turn men from
darkness to light, and from the power of Satan unto
God, that they might obtain forgiveness of sins, and
an inheritance among them who are sanctified. Yet
he says, He was not sent to baptize, but to preach the
gospel ; and adds, I thank God, I baptized none but
Crispus, and Gaius, lest they should say I baptized
in my own name. But if he had been the instrument
of turning no others from sin to holiness, would he
have thought that a proper ground of thanksgiving ?
Christ was baptized, but was never regenerated : he
regenerated his disciples, but he baptized none of
them. Therefore baptism and the new birth are
quite different things. The notion that they are only
different appellations for the same thing, is in direct
opposition to the whole tenor of divine truth ; and is
one of the greatest and most dangerous delusions,
that ever possessed and degraded the human intellect ;
or that was ever suggested by the prince of darkness.
Reformation oflife, however requisite and commen-
dable, does not constitute the new birth. Nicodemus
did not need to be informed, that sinners are required
to put away the evil of their doings, from before the
eyes of the Lord; that they are both to cease t6 r db
evil, and to leam to do well ; this he understood.
There would have been no mystery in this, to cause
him to say, How can these things be ? It is true,
that those who are regenerated will walk in newness
of life ; and let their conversation be as becometh the
gospel ; for how shall those who are dead to sin, live
any longer therein ? But it is equally true, that there
SERMON VI. 87
may be a moral life, without a new heart. The Pharisee
who wentinto the temple to pray, was unimpeachable
in his moral conduct ; and performed religious duties
and devotional exercises. But except your right-
eousness exceed that of the Scribes and Pharisees,
ye can in no case enter into the kingdom of heaven.
The scriptures mark the difference, between doing
what God has commanded, and doing it with a per-
fect heart ; and declare that the Almighty does not
judge by outward appearance, but looks at the heart;
which he requires to be devoted to his service ; and
it is only so far as the heart is engaged, that any
service can obtain his acceptance.
The new birth, is not to be understood, of embra-
cing any system of doctrines ; however conformable
to the scriptures these doctrines may be ; for the
most evangelical creed, may be received and main-
tained, without any proper influence on the heart
and life. The greatest gifts, in the discharge of
religious duties, are no certain marks of saving grace :
for many who have prophesied in the name of Christ,
and in his name done many mighty works, will hear
him say at the great day of accounts, Depart from
me, I know you not. The most zealous devotions,
do not constitute the new birth ; nor are they always
an indication of it; for they do not always proceed
from a pure heart, a good conscience, and faith
unfeigned : for many draw nigh to God with their lips,
and honour him with their mouths, when their hearts
are far from him. Nothing external can be a con-
stituent of the new birth; for the kingdom of God,
is not meats and drinks, but righteousness, peace,
and joy in the Holy Ghost. In Christ Jesus, neither
circumcision, nor uncircumcision, avail any thing,
but a new creature.
The new birth is a spiritual change, and conse-
quently an internal one : those who experience it are
not conformed to the world, but transformed by the
88 SERMON VI.
renewing of their minds. In the. new birth, there is
a diffusion of divine light into the understanding ;
by which men see their guilt and depravity, their
utter weakness and extreme danger; and are thereby
humbled as in dust and ashes ; and feel a broken
spirit and a contrite heart; which leads them to
confess their sins, and cry for mercy. By the light
given from above, they see by what means they are
to be restored to the favour and to the image of the
Divine Being ; they come to know God, and Jesus
Christ whom he has sent, whom to know is life
eternal. To such it is said, Ye were once darkness,
but now are ye light in the Lord.
The new birth, produces a change in the will : and
this is of the last importance ; because the will is
the faculty of choice ; and the cause of whatever is
morally good or evil in the conduct of mankind.
Whatever a man does against his will, entitles him
to neither praise nor blame, reward nor punishment.
3?he will of the carnally-minded, is prone to evil, and
ami averse to that which is good ; it is in a state of
hostility to the moral government of God; it is re-
pugnant to the precepts of his law ; and it murmurs
at the dispensations of his providence. Those who
are under its influence, declare in effect, that they
will not have the Almighty to reign over them. But
this faculty is so changed by regeneration, as to
abhor that which is evil, and cleave unto that which
is good. Whatever is known to be the will of God,
determines its choice ; to him it is universally obedient
and submissive. Those who have this renewed will
in them, are ready to engage in any service, that
heaven requires at their hands ; their language is,
Lord, what wouldest thou have me to do? Speak,
Lord, for thy servant heareth. Under afflictions and
bereavements, they will say, it is the Lord, let him
do what seemeth him good. Thy will be done on
earth, as it is in heaven.
SERMON VI. . 89
The new birth produces a change in the conscience,
which may be called the faculty of moral sentiment ;
the judgement which a man passes on his own
conduct; Previous to regeneration, men possess an
evil conscience ; it is evil especially in two respects ;
on the cases which come before it, it passeth erroneous
decisions; it does not judge righteous judgement,
but often calls good evil, and evil good; so that many
have committed the greatest crimes, with the full
approbation of their own consciences. Our Saviour
says, The time will come, when those who kill you,
will think they do God service. When men sin,
as is often done, against their own conscience, it is
indeed an aggravated offence : but it discovers a
greater depth of depravity, when they sin with an
approving conscience, as many continue to do. These
may do more harm in their day and generation, and
there is less hope of their being reclaimed. So that
under some circumstances, when a man is known to
be guilty of transgression, kindness for him may hope,,
that he did it against, his own conscience. Anunre*-
newed conscience is likewise hard and unfeeling ; it
is said to be seared as with a hot iron. This produces
apathy and indifference; so that when men know
they do wrong, they feel no proper remorse for it.
But the conscience is purified from those evils, by
regeneration;; it is sprinkled from dead works to serve
the living and the true God. Then in all its decisions,
it comes to the law and to the testimony; and never
acquits, where the word of God condemns ; and never
condemns, where the word of God acquits. It no
longer, neglects its duty; having received authority
from God, it exerciseth it faithfully; it is watchful
against all temptations ; and so tender, as to abstain
from the appearance of evil.
The new birth produces a change in the memory ;
not by strengthening its powers, but by regulating
its exercises. The unregenerate, remember what
H
90 SERMON VI.
they should forget, and forget what they should re-
member ; they remember profane language, and what
tends to excite unholy desires, and to corrupt the
mind. But they forget God their Maker ; he is not
in all their thoughts : they forget his omniscience,
and omnipresence ; his holiness, justice, and truth.
They are unmindful of their duty towards him ; and
of their obligations, and responsibilities. They for-
get the interests of their immortal souls ; they have
no thoughts of the hour of death, and the day of
judgement; nor of the awful concerns of an eternal
world. But when the heart is brought under the in-
fluence of saving grace, its former vain imaginations
and evil thoughts are dislodged, and the doctrines
of divine truth are kept in mind. Those who are
born of the Spirit, remember their past sins with
self-abasement, and their mercies with lively grati-
tude. They remember they are probationers for
endless happiness or misery ; and desire to be found
in peace, without spot, and blameless : they remem-
ber the shortness of time, and the uncertainty of
life; and by this means learn so to number their
days, as to apply their hearts unto wisdom. In all
places they remember that the eye of God is upon
them; for there is nothing that is not manifest in
his sight ; they remember his commandments to do
them : and to all that the gospel teaches, they give
the most earnest heed, lest at any time they should
let it slip.
The new birth produces a change in the affections :
without this all other changes would be unavailing ;
but this makes it complete and effectual. The un-
regenerate set their affections on things below, and
not on things above ; they love the world, and the
things of the world, so as to evince that the love of
God is not in them. But all who are born of the
Spirit, have the love of God shed abroad in their
hearts, by the Holy Ghost given unto them. They
SERMON VI. 91
love God, for they come to see, that he has first
loved them ; they so love him, as to choose him for
the portion of their souls ; and so as to do his will
cheerfully, and suffer it patiently. They love God,
so as to love his cause and interest, his house and
ordinances, his ministers and people. They so love
God, that what they most desire, is to dwell in his
presence. They set their affections on things above,
where Christ sitteth at the right hand of God. Such
have experienced the new birth, for he that loveth
is born of God.
Without the new birth, no man can see the king-
dom of God : he cannot be a proper subject of the
kingdom of grace, established in the present world.
It is true he may receive its ordinances, profess its
doctrines, and be enrolled among its members ; but
he can neither practise its duties, nor enjoy its pri-
vileges. As to its duties, the first and the great
command is, Thou shalt love the Lord thy God with
all thy heart, with all thy mind, with all thy soul,
and with all thy strength: and the next is like unto
it, Thou shalt love thy neighbour as thyself. Such
duties cannot be performed, by those whose hearts
are unrenewed by divine grace. The apostle says,
Those that are, in the flesh cannot please God.
While they remain in a carnal state, they are not
subject to the law of God, neither indeed can be.
Pure streams do not flow from a corrupt fountain.
Do men gather grapes of thorns ? or figs of thistles ?
If the tree is not good, the fruit will not be good.
Those who are not spiritually-minded, cannot serve
God in spirit and in truth ; whatever outward ser-
vice they may perform, they cannot give the heart
to God; and while this is the case, their services
cannot find acceptance.
Without the new birth, the privileges of the gos-
pel kingdom cannot be enjoyed. In this kingdom,
there is the privilege of adoption. To as many as
92 SERMON VI.
receive Christ, he gives the power to become the
sons of God ; but the evangelist states, that this is
confined to such as are born of God. In this king-
dom, there is a peace that passeth understanding ;
but this belongs only to such as have the Spirit
itself, bearing witness with their spirits, that they
are the children of God. In this kingdom, there is
a joy unspeakable, and full of glory; but this is a
" fruit that will not grow in nature's barren soil."
There is the privilege of abounding in hope ; but it is
through the power of the Holy Ghost, which dwells
in them, and governs them ; and as many as are led
by the Spirit of God, they are the sons of God ; and
such only are begotten again to a lively hope. There
is the confidence that all things work together for
good; but this is exclusively limited to such as love
God ; and this love is a proof of regeneration. There
is fellowship with the Father and with the Son; but
by whom is this enjoyed ? The apostle says, It is he
that dwells in love, that dwells in God, and God in
him. And those only can have union with Christ,
whose hearts have been opened for his reception.
Hence, the unregenerate, are not possessed of real
gospel privileges ; in this sense they do not see, or
enjoy the kingdom of God.
Yet if this was all, there are many who would not.
lay it to heart; they have not found the want of
these new covenant blessings; they do not desire
them ; when invited to the gospel feast, they make
light of it, and go in search of earthly gratifications ;
and to a certain extent, they may prove successful 1 :
but earthly things perish with the using ; and f the
hour is fast approaching, when to those who have
made the greatest accumulations, it may be said, TMs
night thy soul shall be required of thee ; then whose
shall all these things be which thou hast provided^
Then, what will be their condition in another world ?
They cannot see the kingdom of glory : they have
SERMON VI. 93
no qualification for heaven. Whatever unfitted them
for the kingdom below, will certainly unfit them for
the kingdom above. The blind cannot perceive the
beauty of a landscape ; the deaf can take no pleasure
in the most melodious music ; and the unregenerate
are equally incapacitated for the realms above. The
carnally-minded can receive no spiritual enjoyments ;
as they have impure thoughts, and unholy desires,
they could not be gratified in the regions of perfect
purity ; as they choose the ungodly for then- com-
panions, they could not cordially unite with those
who have washed their robes, and made them white
in the blood of the Lamb, and are now before the
throne of God, and serve him day and night in his
kingdom. As they have not a devotional spirit, how
could they be satisfied with the services of an eternal
Sabbath ? As they have no love to God, his im-
mediate presence could not constitute their felicity.
So that all who can be admitted to glory, must have
a previous preparation, so as to be able to give
thanks unto the Father, who hath made them meet
to be partakers of the inheritance of the saints in
light. Without a meetness for it, there can be no
entrance into heaven.
But the matter does not rest in unfitness merely ;
it is the determination of the Almighty, that impeni-
tent sinners shall perish, as his word uniformly
maintains. All the unregenerate are under the curse
of a broken law, which excludes them from the
kingdom of heaven, and sentences them to the bitter
pains of eternal death. Know ye not that the un-
righteous shall not inherit the kingdom of God?
Without holiness no man can see the Lord. The
wicked shall be turned into hell, with all the nations
that forget God ; who will rain upon them snares,
fire and brimstone, an horrible tempest, this shall
be the portion of their cup. Such is the word of the
Lord, who will not alter the thing that goeth out of
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94 SERMON VI.
his mouth ; his counsel will stand, and the thoughts
of his heart to all generations : he is not a man that
he should lie ; nor the son of man that he should
repent : Hath he said it, and will he not do it ? hath
he spoken, and will he not make it good ?
But some, who acknowledge themselves guilty,
yet expect to escape, because God is merciful. God
is truly merciful to all that repent and unfeignedly
believe his gospel ; but were he to pardon sin, when
it is neither repented of nor forsaken, it would be in
opposition to his holiness, justice, and truth. It
would overthrow his moral government in the world,
and show that Christ had died in vain : for if mercy
could have been so exercised, there had been no
need of his cross and passion. Therefore, let no
one deceive his own soul. It is a fearful thing to
fall into the hands of the living God ; for our God
is a consuming fire. Others, who are convinced
that the mercy of God cannot be exercised in op-
position to his other perfections, expect to be saved
without regeneration, because Christ died for the
ungodly. If this notion be acted upon, it will prove
a fatal mistake. Christ indeed died for the ungodly,
otherwise none could be saved; but he died to re-
deem them from all iniquity, to save them from their
sins : but repentance must precede the remission of
sins. Our Saviour knew what he had to accomplish
for a guilty world ; and in the full view of all this,
he says, Except a man be born again, he cannot
see the kingdom of God. St. Paul knew that Christ
had died for the ungodly, yet he says, How shall
we escape, if we neglect so great salvation ? The
merits of Christ will augment the guilt of the im-
penitent ; and they will be counted worthy of sorer
punishment, because they have not fled for refuge
to lay hold on the hope set before them. From
every view which the scriptures teach us to form of
the subject, it inevitably follows, that without rege-
SEEMON VI. 95
neration no man can be saved. All who live and die
without a change of heart, will be excluded from
the kingdom of God ; and those who are thus ex-
cluded, will be punished with everlasting destruction
from the presence of the Lord, and the glory of his
power. This is what our Saviour most solemnly
affirms ; and his affirmation applies to men of every
rank and condition ; whether they be high or low,
rich or poor ; whatever other qualifications a man
may possess, without a change of heart, he cannot
be saved : hence God commands all men every
where to repent. But the new birth is the only in-
dispensable qualification. A man may be poor,
illiterate, and despised, without any hinderance to
his salvation.
What has now been advanced, has gone to show
the nature and necessity of regeneration ; but how-
ever fully this might be made out, it would be
unavailing, if the blessing could not be obtained.
But it is no more evident that men need regenera-
tion, than that they may obtain it.
Such is the divine goodness, that God is not willing
that any should perish ; therefore he cannot have
left their salvation unattainable. After all that Christ
has done, to seek and to save that which was lost,
it is evident that he is able and wining to save all
that come unto God through him, seeing he ever
liveth to make intercession for them. The Holy
Spirit is sufficient to make all things new ; to take
away the heart of stone, and give a heart of flesh.
When men remain in an unconverted state, where
does the fault lie ?
" The hinderance must be all in me :
It cannot in my Saviour be ;
Witness that streaming blood."
The notion that man has no part to act in his own
conversion, is opposed both to reason and scripture.
It is true, that regeneration is the work of the Holy
96 SERMON VI.
Spirit ; and in accordance with this, the Almighty
makes these gracious promises, I will make you clean ;
a new heart will I give unto you, and renew a right
spirit within you. But the proper conclusion from
this is, Having these promises, let us cleanse our-
selves from all filthiness of flesh and spirit, perfecting
holiness in the fear of God. See then that ye receive
not the grace of God in vain j strive to enter in at
the strait gate ; labour for the meat that endureth to
eternal life. Consider that ye have immortal souls,
that must either be saved or lost; that God will
render to every man according to the deeds done in
the body, whether they have been good, or whether
they have been evil. Consider that you have but a
short time to live, and in the midst of life you are in
death ; and as death leaves you, judgement will find
you ; for there is no work, nor device, in the grave,
whither thou hasteth. And what would it profit a
man, if he should gain all the world and lose his
own soul ? Resolve to break off your iniquities, and
to turn your feet unto God's testimonies ; and to do
this without delay. To day if ye will hear his voice,
harden not your hearts. Be diligent in all the means
of grace; especially be instant in prayer; seek and
ye shall find, ask and it shall be given, knock and
the door shall be opened. Pray for the influences of
the Holy Spirit. If men who are evil, know how to
give good gifts unto their children, how much more
will your heavenly Father, give his Holy Spirit to
them that ask him ? Pray that you may have proper
views of yourselves as lost sinners, in order that you
may feel deep contrition and self-abasement. To that
man will God look, who is poor, of a contrite spirit,
and that trembleth at his word. Pray that you may
have proper views of the Saviour's merits and grace;
of the promises made to returning sinners; of the
freeness and fulness of gospel salvation ; that you
may be able to believe with your hearts unto right-
SERMON VI. 97
eousness. And by thus believing, you will be passed
from death unto life ; and will know what it is to be
born from above.
The nature and importance of this blessing, should
be understood and remembered ; yet many, even in a
Christian country, have no knowledge of it whatever.
When St. Paul was at Ephesus, he said to certain
disciples, Have ye received the Holy Ghost since ye
believed ? and they said, We have not so much as
heard, whether there be any Holy Ghost. An answer
somewhat similar, would have to be returned by
many professors of the present day, if they were
questioned respecting the new birth. They may in-
deed have heard of it, but it never engaged their
attention, and slipped out of the memory, like water
from a leaky vessel : for when any one heareth the
word of the kingdom, and understandeth it not, then
cometh the wicked one, and catcheth away that
which was sown in his heart. Where there has not
been the same inattention to the word, the sense of
it may have been perverted ; it may be understood of
baptism ; or of some other thing that is different to
a change of heart. This is a greater barrier between
them and truth, than mere inattention ; for if the
light which is in them be darkness, how great is that
darkness ! All such are excluded from the kingdom
ofGod.
To those who desire the new birth, and are begin-
iiig to seek after it, these words of the apostle may
b'e applied, Let us fear, lest a promise being left us
of [entering into his rest, any of you should seem to
come short of it. There is a promise of rest in heaven,
and in order not to come short of it, you must be
careful not to fail of a meetness for it, which you
cannot have without the new birth ; beware lest you
come short in this respect. Do not be satisfied with
speculative ^opinions, for however true they may be,
they cannot save the soul. Do not be satisfied with
98 SERMON VII.
forsaking outward sin, and the practice of moral
duties; for however commendable these are in them-
selves, they do not constitute regeneration. Do not
rest satisfied with a strict attendance on the means
of grace ; for even this is no evidence of a new heart.
Do not rest satisfied with convictions, and good
desires ; it may be well so to begin, but not so to
end ; these things with many, are like the morning
cloud and early dew, that passeth away. Nothing
will prepare you for heaven, but the renewal of the
heart in righteousness and true holiness.
Those who have experienced the new birth, are
to remember, it is only the commencement of the
Christian life ; and they are to be careful about its
progress and completion : therefore grow in grace :
giving all diligence, add to your faith, virtue ; and to
virtue, knowledge ; and to knowledge, temperance ;
and to temperance, patience ; and to patience, god-
liness ; and to godliness, brotherly kindness ; and to
brotherly kindness, charity. Thus you will make
your calling and election sure : and if ye do these
things, ye shall never fall: for so an entrance shall be
ministered unto you abundantly, into the everlasting
kingdom of our Lord and Saviour, Jesus Christ.
. SERMON VII.
" For behold this self-same thing, that ye sorrowed after a godly sort,
what carefulness it wrought in you, yea, what clearing of your-
selves, yea, what indignation, yea, what fear, yea what vehement
desire, yea, what zeal, yea, what revenge! In all things, ye have
approved yourselves to he clear in this matter." 2 COR. vii. 11.
PAUL was the first who preached the gospel in the
city of Corinth : and after some time he was succeeded
in his labours by Apollos, who was an eloquent man,
SERMON VII. 99
and mighty in the scriptures : and these men did not
labour in vain : Paul planted, Apollos watered, and
God gave the increase, Thus a church was founded,
and edified by inspired teachers, whose labours were
evidently, and abundantly owned of God; their
preaching was in demonstration of the Spirit, and
of power. And those who received the word, were
richly endowed with spiritual gifts. But notwith-
standing all these favourable circumstances, their
conduct in some respects was highly blameable. One
of them, who was probably a teacher, lived in gross
immorality, to the great scandal of the Christian pro-
fession; and as the other members tolerated, and
countenanced such a practice, they made themselves
partakers of his sin. On this account the apostle
rebuked them sharply, and threatened them with the
judgements of God, unless they purged themselves
from such scandals. This produced their repentance,
which is described in the words before us. The
question is, how far does this description, answer to
that repentance, which is required of every individ-
ual ? It may not do this in all respects, because the
particulars here enumerated, might relate to different
persons in that community ; yet in some measure,
they may all belong to every true penitent. It is
needful to know the nature of repentance, because it
is only those who repent, that can obtain forgiveness.
God commandeth all men every where to repent ;
because he hath appointed a day in which he will
judge the world; and at his tribunal every impenitent
sinner wilt be condemned. Except ye repent, ye
shall all perish.
In describing repentance, the apostle says, Ye
sorrowed after a godly sort. This is what he calls,
in the preceding verse, A godly sorrow, that worketh
repentance unto salvation; and is therefore to be un-
derstood of a sorrow for sin; or a sorrow on account
of having sinned. There may indeed be a sorrow for
100 SERMON VII.
sin, which does not constitute true repentance. Men
may be sorry because sin has injured their health,
squandered their substance, blasted their reputation,
and darkened their worldly prospects; and likewise
heaped up wrath against the day of wrath. It' is
natural for. the pleasure of sin, to turn to grief and
vexation; to bite like a serpent, and sting like : an
adder : the poison whereof drinketh up the spirits.
But however excessive this sorrow maybe, it is not
after a godly sort : it does not arise from any aversion
to sin, nor from any desire to please God. It is only
such .a sorrow as the ungodly may feel, both in this
world and that which is to come.
Repentance is a sorrow that proceeds from a
discovery of the evil nature of sin ; and of the displea-
sure it gives, to the Almighty, who is of purer eyes
than to behold it without indignation. Hence pehr-
tents have; an hatred to sin, and a grief at heart for
having grieved God; for having violated his precepts^
neglected his ordinances, despised his goodness^
abused his mercies, trampled on his authority, and
provoked him to wrath. Such a sorrow for sin is
after a godly sort, because it is the effect of divine
grace : it springs from the light of God's word, and
the operations of his Holy Spirit. The Almighty
is said to grant men this repentance, that they may
recover themselves out of the snare of the devil, wh6
have been led captive by him at his will. This
sorrow is after a godly sort, as it is what God r in*
dispensably requires of all sinners ; to the end they
may obtain forgiveness, through his infinite good-
ness and mercy. Therefore rend your hearts, and
not your garments : for the sacrifices of God, are a
broken spirit, and a contrite heart. This sorrow-is
after a godly sort, as it is a turning of the heart from
the power of Satan unto God. The way of trans-
gression is a departure from the Almighty. Sinners
are without God in the world; they have gone out
.SERMON VII. 101
from the presence of the Lord : he is not in all their
thoughts : they are far from him by wicked works.
But those who repent, turn to the Lord with pur-
pose of heart. In this sense, thef prophet says, The
remnant of Jacob shall return to God. And when
the Prodigal Son came to himself, he said, I will
arise, and go to my father: and he arose and came.
This sorrow is after a godly sort, because it is that
with which God is well pleased. There is joy in
the presence of the angels over one sinner that
repenteth ; and therefore it must be pleasing in the
sight of God. Though he is the high and lofty one
that inhabiteth eternity, yet to that man he will
look, who is poor, of a contrite spirit, and that
trembleth at his word ; to such he looks not only
with pity and compassion, but likewise with a mea-
sure of complacency and delight. For he taketh
great pleasure in them that fear him : I will surely
have mercy on them, saith the Lord. This sorrow
is after a godly sort, because it tends to practical
godliness; it induces men to turn their feet unto
God's testimonies ; to live soberly, righteously, and
godly, in the present world.
The apostle proceeds to say, What carefulness
it wrought in you I The word here used denotes
eager solicitude, which produces speed and industry.
This the Corinthians manifested in rectifying every
disorder of which the apostle had complained. And
all true penitents have such carefulness. They are
not careful about what they shall eat, or what they
shall drink, or wherewith they shall be clothed ; but
to seek first the kingdom of God, and its righteous-
ness. They are careful to labour, not for the meat
that perishes, but for that which endures to eternal
life. Their minds are deeply impressed with the
thoughts of death, judgement, heaven, and hell;
which makes them careful to know what they must
do to be saved ; how they must escape the death
i
102 SERMON VII.
that never dies ; .and be able to lay a foundation for
the time to come, that when they fail on earth, they
may be received into everlasting mansions. As they
are solicitous about the end, they are careful to use
the means by which it is to be accomplished. They
are careful to escape all the pollutions which are in
the world, to turn from all their iniquities, and to do
that which is lawful and right : to put off the works
of darkness, and put on the armour of light : to let
no evil thoughts lodge within them, nor any corrupt
communications proceed out of their mouth: to
abstain from the appearance of evil. In order that
they may avoid sin, they are careful to keep out of
the way of temptation. They shun the snares of sin
and Satan, and flee from those things which war
against the soul. They deny themselves of all un-
godliness, and worldly lusts. They do not stand in
the way of sinners : they have no fellowship with
the unfruitful works of darkness, but rather reprove
them : they come out from the workers of iniquity,
and keep themselves separate. They obey this advice
of Solomon, If sinners entice thee, consent thou not :
go not in the way of evil men ; avoid it, turn from it*
and pass away.
A penitent is careful to use every devotional ex-
ercise which the gospel prescribes. In particular^
he is frequent and fervent at a throne of grace ^
because it is written, Seek, and ye shall find; ask,
and it shall be given ; knock, and the door shall be
opened. He remembers the Sabbath-day, to keep
it holy ; because; this is a divine institution which
God owns and blesses. He gives devout attendance
on the house of the Lord, because it is written, Draw
nigh to God, and he will draw nigh to you. Where
ever I record my name, I will come unto thee, and
I will bless thee. They that wait upon the Lord
shall renew their strength ; for there God commands
his blessing, even life evermore.
SERMON VII. 103
The apostle proceeds to say, Yea, what clearing
of yourselves. What is to be understood by this,
is not so easy to perceive. The term used by the
apostle denotes apology, which is not a defence, hut
an excuse or palliation. They could not defend
their conduct, for they admitted the justice of the
apostle's charge ; and expressed a deep sorrow for
what they had done. But they might plead that
they had not sinned presumptuously, but ignorantly ;
on which ground they might expect pardon: as it is
written in the law, The priest shall make an atone-
ment for the soul that sinneth ignorantly ; and it
shall be forgiven him. Paul himself seems to make
such an excuse: after staling that he had been a
blasphemer, and a persecutor, he says, But I ob-
tained mercy, because I did it ignorantly. It is how-
ever seldom that a penitent can make this excuse ;
for though he may often have sinned ignorantly, yet
in many other cases, he has done what he knew to
be wrong ; he has transgressed against the convic-
tions of his own mind ; he has sinned against light
and knowledge : which is a great aggravation of his
crimes. And he is so conscious of this, that he is
prepared to make a full and frank confession of all
his guilt and depravity ; and to acknowledge that he
has deserved God's wrath and indignation. David
says, O Lord, I acknowledge my transgressions, and
my sin is ever before me : against thee have I com-
mitted this great iniquity : pardon, O Lord, mine
iniquity, though it is great. The returning prodigal
Said, Father, I have sinned against heaven and before
thee, and am no more worthy to be called thy son.
Itiis in this way that forgiveness is to be obtained ;
for ^he that hideth his sin shall not prosper ; but he
that confesseth and forsaketh shall find mercy. As
pardon is thus obtained, it gives all the honour to
God, and leaves men to abhor themselves as in dust
and ashes, and to say, Unto God belong mercy and
104 SERMON VII.
forgiveness, but unto us shame and confusion of
face, because we have rebelled against him.
The apostle proceeds, Yea, what indignation. By
this is to be understood, highly excited displeasure,
and vexation ; which the Corinthians felt on account
of the scandal which had been brought upon their
community ; and this may be felt by all who repent
and turn to God. It is very true there may be much
indignation, when there is no true repentance. Those
whose spirits have never been humbled by divine
grace, and whose hearts have never been broken by
contrition, are the soonest kindled into indignation.
When their iniquities find them out, and bring upon
them rebuke and chastisement, they are highly ex-
asperated. But they are not vexed at themselves,
but at other people, by whom they have been de-
tected and reproved : or if they be in any degree
indignant at themselves, it is not because they have
done wickedly, but because they have involved them-
selves in distress. Such vexation as this arises from
a want of repentance. Yet it is evident that a true
penitent may feel much indignation ; but it is at
himself, on account of the baseness of his conduct.
He feels much displeasure, when he recollects his
former folly and indiscretion. He sees that in the
way of transgression there is little to be gained, and
much to be lost. All that can be gained by violating
the divine law is of short duration, but the penalty
of that law is eternal destruction ; for the soul that
sinneth it shall die. And what would it profit a
man if he could gain the whole world, and lose his
own soul? Esau, for one morsel of meat, sold his
birthright; and many, for what is not more sub-
stantial, barter away their eternal inheritance. The
apostle says, What profit had you in those thingk
whereof you are now ashamed ? for the end of these
things is death. If the profits of iniquity were pro-
perly cast up, they would often be found less than
SERMON VII. 105
nothing and vanity. But even supposing that sin
never failed to bestow great riches, honours, and
pleasures ; that it even procured crowns and king-
doms, and all the delights of the sons of men ; what
would all this avail in a dying hour ? To one who
trusted in his earthly possessions, it was said, This
night thy soul shall be required of thee ; then whose
shall all these things be which thou hast provided ?
'Then the wicked will be driven away in his wicked-
ness, into endless perdition. By this it appears that
those who live in transgression, are so infatuated,
as to put darkness for light ; to call good evil, and
evil good; sweet bitter, and bitter sweet. When
life and death are set before them, a blessing and a
curse ; they choose death in the error of their way.
And when a man comes to see what a dupe- he has
been to sin and Satan, and takes a proper view of
the folly of his conduct, he feels much indignation.
Moreover, while a man lives in sin, his bad ex-
ample may be injurious to his associates and connex-
ions. Evil communications corrupt good manners.
By this means many may be led into the snare of
the devil, from which they are never recovered. And
when a man comes to reflect on the injury he has
done to immortal souls, he has reason to feel indig-
nation.
. m A penitent is greatly vexed at himself, when he
considers his conduct towards the Almighty, to whom
He; was under so many obligations to love and adore,
(jod is the father of lights, from whom descends
ey,ery good and perfect gift. In him we live, and
move, and have our being. He giveth unto us and
imto all, life and breath, and all things. He is
loving and kind unto all, and his tender mercies
.are. over all his works. In order to accomplish the
^alvation of the human race, he spared not his
own Son, but delivered him up for us all ; and will
he not with him freely give us all things ? On ac-
i3
106 SERMON VII.
count of what he is in himself, and what he has
done for mankind, they are laid under the strongest
obligations to love him with all their hearts> and
serve him with all their strength. But while they
live in sin, they are so ungrateful, as to return evjl
for good: they dishonour his name, they vex his
Holy Spirit; they grieve him at his heart. On this
account he says, I have nourished and brought up
children, and they have rebelled against me. And
when a penitent considers his base ingratiude to his
Creator, Preserver, and Redeemer, he is filled with
indignation.
The apostle likewise says, Yea, what fear. The,
Corinthians had been guilty of those things which
bring the wrath of God upon the children of disr
obedience; and therefore had cause to be afraid of
his judgements : and this in a greater or lesser de-
gree, forms a part of repentance. There may indeeil
be much fear of punishment, when there is no real;
sorrow for sin. When Saul heard that he had forfeited
his kingdom and his life, he was sore afraid, and
fell to the ground : yet he had no true repentance,
for he acknowledged that God had departed fromu
him. When Belshazzar saw the hand writing against
the wall, he was so much afraid, that his countenance
gathered paleness, and his knees smote one against
the other: yet he gave no evidence of true repent-
ance. The scripture speaks of some upon whom
fear cometh as desolation, after they are excluded
from divine mercy ; consequently they can have iio. -
true repentance. Yet a real penitent may be muehn
afraid, that his sin will not go unpunished. Heir
knows that the wrath of God is revealed from heafv;
ven against all unrighteousness of men ; and thafeifc ;
is a fearful thing to fall into the hands of the living r,
God, for our God is a consuming fire. He feels /a-
burden of guilt which he cannot remove ; and unless .
it be removed, it will sink his soul lower than the?-
SERMON VII. 107
grave : so that he is afraid that he will be condemned
at the bar of God, and doomed to the bitter pains
of eternal death. As Christ is a refuge for sinners,
it; may be supposed that a penitent has nothing to
fear. But he has not yet reached that refuge. In
the land of Israel there were cities of refuge, to
which when a person had slain a man at unawares,
he might flee, and obtain protection; but in such a
case, the next akin was called the avenger of blood;
and he might lawfully pursue the manslayer, and if
he came up with him before he reached the city, he
might kill him on the spot : so that the person who
fled had reason to fear up to the time that he entered
the city of refuge. So it is with a penitent. Christ
says, Strive to enter in at the strait gate ; for many
will seek to enter in, and shall not be able. And as
a penitent has not obtained a sense of acceptance,
he may be afraid, that though there is a refuge for
sinners, he will be one of those who will seek to
enter and will not be able. Those who have this
fear, are alive to the realities of an eternal world ;
and are awakened to the danger of a sinful state.
This fear makes them more watchful and circum-
spect, and more earnest in their supplications for
mercy : and when this is obtained, the earthquake
arid^the whirlwind will be followed by the still small
voice of the Spirit, which will witness their recon-
ciliation with God.
' GPhe apostle likewise says, Yea what vehement
desire. That is, urgent desire, which the Corinthians
manifested to follow the apostle's instructions, that
th&y might not be under the divine displeasure. And
whenever there is true repentance, there will be
ardent and eager desires. Those who repent, have
a most ardent desire to obtain peace with God ; that
peace which passeth understanding, and which the
world can neither give nor take away. It is this peace
that will remove their burden of guilt, that will heal
108 SERMON VII.
their wounded mind, and turn their mourning into
rejoicing. For when God lifts up the light of his
countenance, it puts gladness into the heart, more
than men rejoice, when corn and wine increase.
Those who repent, desire to have a clean heart, and
a right spirit, renewed within them ; to be cleansed
from all filthiness of flesh and spirit, that they may
perfect holiness in the fear of God. They desire that
grace which will enable them to walk as becometh
fiie gospel, that they may shine as lights in the world.
They desire to be faithful unto death, that they may
be found in peace, without spot, and blameless.
In religious experience, desires for spiritual bless-
ings, precede the enjoyment of them. Eager desire
is the hunger of the soul, which prepares it for tbje
gospel feast; and those who have such a desire, are;
not far from the kingdom of God. Our Saviour says.
Blessed are they that hunger and thirst after rigntr
eousness ; for they shall be filled. Eager desires for
spiritual blessings, are requisite to produce suitable
exertions for the attainment of them; such exertions
as will break through every hinderance, encounter
the strongest opposition, and surmount every .diffi-
culty ; and those will find the pearl of great price,
who dig for it as for silver, and search for it as for
hidden treasure. The more eagerly men desire the
blessings of the gospel, the more happy they y^Dll
be when they come into the possession of them ; an'd
they will be the more careful of their preservation.
There is a measure of grace in the desire for gra^e ;
and the remembrance of this may greatly encourage
those who have such desires; But let not such jest
in good desires ; hunger may prepare a man for his
food, yet it does not furnish the table. A distinction
J Uf .>-> ; 1 _;
is to be made between a desire, and the thing desired.
It is from God that all good desires proceed, and'lje
who gives the desire, is both able and willing to give
the blessing desired. And the promise is, that God
will fulfil the desires of them that fear him.
SERMON VII. 109
The apostle proceeds to say, Yea, what zeal. That
is, fervency of spirit, producing a firm resolution, and
a vigorous endeavour to accomplish any particular
purpose. The zeal of the Corinthians, appeared by
tiieir eagerness to effect a reformation. A true peni-
tent, discovers his zeal, by making religion his chief
concern, the great business of his life, which has
the preference to all earthly considerations. He is
determined to sacrifice every worldly interest, to the
attainment of eternal life. He will make any sacrifice
which the gospel requires, to obtain the testimony
that he pleases God. A house full of silver and gold,
would not induce him to walk according to the course
of this world. He is resolved, according to the grace
given unto him, to work out his own salvation with fear
and trembling. A penitent shows his zeal, by en-
deavouring to undo all that he has done amiss, as far as
it is in his power. It is true there are many injuries
which do not admit of reparation ; but some injuries
may be repaired, and some losses admit of compen-
sation. The injury sustained by a bad example, may
in some cases be repaired by setting a good one.
When a man'sreputation has been injured by slander,
it may often be repaired by speaking the truth in love.
When a man has been defrauded of his property, his
loss may be made up. This is what the law required,
and what Zaccheus was resolved upon, when he said,
If I have taken any thing from any man by false
accusation, I restore him four-fold. In this respect
a man is accepted of God, according to what he hath,
and not according to what he hath not. Where a
man has not the ability, the Almighty takes the will
for the deed. And when a man does all he can to
make restitution, it maybe said, Behold what zeal.
A penitent shows his zeal, by his earnest and perse-
vering prayers to obtain forgiveness with God : unless
this can be obtained, he sees he must be eternally
lost; and will therefore cay, Save, Lord, or I perish.
110 SERMON VII.
Be merciful to my unrighteousness; and blot out my
transgressions. He lets no hinderances nor discou-
ragements, prevent his supplications ; in this respect;
he imitates Bartimeus, who when rebuked, to hold
his peace, cried so much the more, Thou son: of
David, have mercy upon me. Or he prays like wrest-^
ling Jacob, who wept and made supplications ; and
said, I will notlet thee go except thou bless me. Such
prayers have power with God : for the kingdom of
heaven suffereth violence; and the violent take it by
force.
The apostle proceeds to say, Yea, what revenge.
As this relates to the Corinthians, it may be under-
stood of the sentence of excommunication, which
they passed on the delinquent ; but as it is applied
to repentance in general, it cannot denote any pun-
ishment which penitents inflict on other people ; for
to those who suffer injuries the gospel says, Avenge
not yourselves; but rather give place to wrath; for
it is written, Vengeance is mine, I will repay, saith
the Lord: render not evil for evil, but overcome evil
with good. The followers of Christ are to love their
enemies, and to forgive as they hope to be forgiven.
But a penitent may be said to take revenge on his
sins and corruptions, as by self-denial he mortifies
the body, that he may live in the Spirit; so that- be
is said to crucify the flesh, with all its affections
and lusts. On this subject our Saviour says, If thy
right hand offend thee, cut it off, and cast it froin
thee: for it is profitable for thee, that one of-ihyi
members should perish, and not that thy whole body
should be cast into hell. The evil propensitiesfo?
his nature, are the Canaanites left in the land, with
whom he is to make no truce, and to whom he islto
give no quarter : and by the grace of God, he iside-
termined to extirpate them entirely; so that no one
of them may escape the slaughter. To the utmost
of his power, he destroys the works of the devil, and
SERMON VII. Ill
lays waste the kingdom of darkness, by bringing forth
the fruits of righteousness, which are to the praise
and glory of God. In this respect, he comes up to the
help of the Lord : to the help of the Lord against the
mighty. Thus he takes revenge on sin and Satan,
for the injury he has received at their hands.
The apostle concludes by saying, In all things ye
have approved yourselves to be clear in this matter.
By this it is not to be understood, that the Corin-
thians had always been clear of the crimes imputed
unto them, for they were verily guilty by their own
confession ; the meaning is, that by their repentance
and reformation, they were now become unblameable.
WHITBY says, ' True repentance from sin, clears us
from the guUt of it, not only in the sight of God, but
man : so that it is both uncharitable and unchristian,
to stigmatize or reproach any person, for the sin we
know or believe he hath truly repented of.' This is
substantially correct, but not very explicit ; because
repentance does not clear from guilt, without faith
in Christ: but this the Corinthians likewise possessed,
and hence they stood clear. This will likewise be
the case with all true penitents, when by faith they
look to the Lamb of God, which taketh away the
sin of the world. Then all the hand-writing that
was against them, is blotted out; their iniquities are
no more to be mentioned unto them. They are re-
ceived into the Divine favour: and if God be for
them, who can be against them ? They stand clear
before every righteous tribunal ; they will be clear
in the hour of death, and at the day of judgement.
This is the heritage of the righteous; and their
righteousness is of me, saith the Lord.
v: .Repentance is of the last importance, because
without it none can be saved. So long as sinners
remain impenitent, they are without Christ, having
no hope, and without God in the world. They are
in the broad way that leads to destruction. How
112 SERMON VII.
can such escape the damnation of hell ? It may be
pleaded that God is merciful: but this mercy is not
exercised in opposition to the truth of his word, and
the justice of his government. He is merciful to
those who turn from their iniquities, and seek his
face with a broken spirit and a contrite heart; but
his mercy does not reach the case of the impenitent.
He that made them, will not have mercy upon them ;
and he that formed them will show them no favour.
If God could have saved sinners by his mercy alone,
there would have been no need for the death of
Christ : but it was requisite that Christ should die,
that God might be just, and the justifier of the un-
godly. But on this ground, the impenitent may have
another plea ; they may suppose, that they can be
saved in their present state, because Christ put away
sin by the sacrifice of himself. But this plea is
without foundation ; for those who do not repent,
have no interest in the Saviour's merits: of such he
says, Ye will not come unto me that ye might have
life, and that ye might have it more abundantly.
Without repentance none do, nor can, come to Christ :
and those who do not come to him, do despite to
his grace. And how shall they escape if they neglect
so great salvation ? On the other hand, repentance
opens the way from the kingdom of darkness, into
the kingdom of God's dear Son. Those who repent
are raised from a death in sin, to a new birth of
righteousness. Their case is described by the father
of the returning prodigal, when he said, This my son
was dead and is alive again; he was lost and is
found. Therefore blessed are they that mourn, for
they shall be comforted.
As repentance is so indispensable, and so highly
beneficial, the question is, How is it to be obtained?
It will be seen that the scripture speaks of it some-
times as the gift of God ; and at other times, as a
duty to be performed by man. It is said, Christ is
SERMON VII. 113
exalted a Prince and a Saviour, to give repentance
unto Israel. Then has God granted unto the gen-
-tiles, repentance unto life. But in other parts of
scripture, men are commanded to repent, exhorted
to repent, and blamed when they do not repent. By
comparing these passages together it may be seen,
that God gives grace for repentance ; and requires
men to exercise that grace. On the part of the
Almighty, nothing will be wanting; he sends his
Holy Spirit to convince men of sin, to show them
their danger, and to afford them all needful assist-
ance. Therefore be careful to exercise the grace
given unto you ; lay your eternal concerns to heart ;
remember that every man must give an account of
himself to God, in the day when he will judge the
world in righteousness. To-day then if ye will hear
his voice, harden not your hearts. Life is short and
uncertain ; no man knoweth what a day may bring
forth, and there is no repentance in the grave : as
the tree falls so it lies. Consider that it is God him-
self that commands all men everywhere to repent :
make haste, and delay not to keep this command-
ment; in the keeping of it there is great reward,
as is evinced by this gracious declaration, Let the
wicked forsake his way, and the unrighteous man
His thoughts, and let him turn unto the Lord, and
he will have mercy upon him, and unto our God for
'he; 1 will abundantly pardon. Repent ye, therefore,
stfid be converted, that your iniquities may be blotted
"6iit ; and the times of refreshing will come from the
"presence of the Lord.
SERMON VIII.
" THROUGH this man is preached unto you the forgiveness of sins j
and by him all that believe are justified." ACTS xiii. 38, 39.
As the Jews acknowledged the truth of divine re-
velation, St. "Paul, in the synagogue at Antioch,
endeavoured to convince them by the scriptures,
that Christ was the true Messiah. For this purpose
he cited these words of the Psalmist, Thou wilt not
suffer thine holy one to see corruption. This pre-
diction was not fulfilled in David; for like other
mortals, he was laid in the grave and mingled with
the dust ; but it was accomplished in Christ, who
rose from the dead on the third day. This argument
the Jews could not overthrow; yet they were not
willing to be convinced, because Christ had not
conferred on their nation such worldly riches and
honours, as they had confidently expected, and
ardently desired. To remove this objection, the
apostle showed, that Christ did not come to confer
earthly magnificence, but to bestow blessings which
are spiritual and eternal : he came to save his people
from their sins. Therefore, through this man is
preached unto you the forgiveness of sins: and by
him all that believe are justified.
The blessing here announced, is justification, or
the pardon of sin. The offer of this blessing to man-
kind, supposes them to be involved in guilt and
condemnation ; for they that are whole have no need
of a physician, but they who are sick. If men were
innocent, they would never be destitute of accept-
SEEMON VIII. 115
ance with God ; for the Judge of all the earth will
do right : his judgement is always according to truth.
But all flesh has corrupted its way ; and in all ages,
the iniquity of man has been great in the earth.
There is none righteous, no not one. This the scrip-
ture declares, that every mouth may be stopped,
and all the world be convicted before God : convic-
ted of actual sin and internal depravity. The carnal
mind is enmity against God ; it is not subject to the
law of God, neither indeed can be. But this may
seem to take away responsibility ; for how can men
be justly condemned for violating a law, which they
had no power to fulfil? The reply is, that man
brought himself into this state. God made man
upright ; then his moral powers were adequate to all
the demands of his Creator. But as man was a free
agent, and placed in a state of probation, under the
divine law, he was liable to transgress ; and in the
time of temptation he was guilty of disobedience ;
and thus incurred the divine displeasure. Thus sin
entered into the world, and death by sin ; and so
death passed upon all, for all have sinned. By
falling into the snare of sin and Satan, man lost his
union with the fountain of life; and thus all his
faculties were depraved; and he was left without
spiritual strength. But this did not lessen the just
demands of his Creator, nor take away man's re-
sponsibility. Moreover, if man remain incapable
of obedience, it is his own act and deed. Ample
provision is made for his deliverance; the grace
given from above is sufficient for him. So that if he
continue in a state of transgression, it is his own
fault ; and he is left without excuse.
The divine law, to which even fallen man is
amenable, requires universal and constant obedi-
ence ; and it extends to the thoughts and intents of
the heart. But when God looked down from heaven,
he saw that every imagination of the thoughts of
116 SERMON VIII.
men's hearts were only evil, and that continually.
Such a corrupt tree will bring forth corrupt fruit. So
that when the state of man by nature, comes to be
compared with God's holy law, it will be manifest,
not only that all hare sinned and come short of the
glory of God, but likewise, that their iniquities are
more in number than the hairs of their head ; and
their transgressions are grown up to heaven. They
are consequently in a state of condemnation. Cursed
is every one, that continueth not in all things written
in the book of the law to do them. The soul that
sinneth it shall die. So long as men continue in sin,
the wrath of God abideth on them. They have a
fearful looking for of judgement, and fiery indigna-
tion that will devour the adversaries. They stand
on the brink of perdition; they are in danger .of
everlasting destruction ; where the worm dieth not,
and the fire shall not be quenched. Therefore, un-
less they obtain the remission of sins, they can by
no means escape the damnation of hell. Those who
consider their latter end, will perceive the infinite
importance of the blessing announced in the words
before us, Through this man is preached the forgive-
ness of sins, and by him all that believe are justified.
But in what does this justification consist ? After
trial, at an earthly tribunal, the declaration of a
man's innocence is his justification ; he is cleared
of all accusation : and his acquittal is not a favour,
but an act of justice. But in this manner, no flesh
living can be justified before God : for they are pre-
viously found guilty by the clearest evidence, "and
even by their own confession ; so that any justifica-
tion they can obtain, is to them an unmerited favour.
At an earthly tribunal, if a man be pardoned, he
is not thereby justified ; for his reputation may be
blasted, and he may have forfeited many of his for-
mer immunities. But when a man receives forgive-
ness with God, he is justified from all things, from
SERMON VIII. 117
which, he could not have been justified by the law
of Moses ; and stands entitled to all the privileges
of an innocent or just person. In an earthly court,
pardon and justification cannot be reconciled to-
gether ; for to pardon, is to dispense with the law ;
and to justify, is to act according to law. But
things which are so opposite in themselves, are made
to harmonize in the mystery of redemption, where
mercy and truth meet together, righteousness and
peace embrace each other. The justification of a
shiner before God, consists in the pardon of sin. So
that in scripture, pardon and justification are used
to denote the same thing. David describes the
blessedness of the man whose iniquities are forgiven;
and the apostle applies this to one that is justified.
He likewise says, we are justified through the re-
demption there is in Christ: in whom, we have
redemption through his blood, even the forgive-
ness of sins. So in the words before us, we read,
Through this man is preached the forgiveness of
sins, and by him all that believe are justified. So
that pardon and justification are different terms,
denoting the same gospel privilege. But neither of
these terms alone express all that is intended ; some-
thing further is to be understood, which the other
term will supply. When acceptance with God is
termed the pardon of sin, it is to be understood of
a pardon that is consistent with the full claims of
divine justice ; for there is no unrighteousness with
God. When this blessing is termed justification, it is
to be understood of a justification obtained through
grace and mercy ; for whenever men are justified
before God, it is because he is merciful to their un-
righteousness. Their righteousness is of me, saith
the Lord.
As the only justification which men can obtain,
consists in the pardon of sin, all boasting on their
part is excluded : and after they are justified, they
K3
118 SERMON VIII.
are to remember that they deserve God's wrath and
indignation ; and are to be ready to say, Unto thee
belong mercy and forgiveness, but unto us shame
and confusion of face, because we have rebelled
against thee: wherefore we abhor ourselves as in
dust and .ashes. In their highest state of exaltation,
their language is to be, Not unto us : not unto us :
but to thy name be all the glory.
But though justification stands only in the pardon
of sin, yet nevertheless, it is perfect and complete.
It reconciles men to God ; and if God be for them,
who can be against them ? It not only removes the
curse of the law, but answers all its demands. It is
the remission of all sins that are past; including
those of omission ; and when a person is pardoned
for neglecting his duty, he is in the same state be-
fore God, as if he had performed his duty. He is
as righteous in the eye of the law, as if he had never
violated one of its precepts, nor omitted one of its
injunctions. Therefore, every pardoned sinner is
fully justified before God.
But however perfect justification may be, it is not
to be confounded with sanctification : for in what-
ever measure these two blessings may be united in
Christian experience, they are in themselves totally
distinct ; and one of them cannot be a substitute for
the other. Justification, in reference to sinners, is
an act of God done for them : but sanctification is a
work of God wrought in them. The former changes
their state and condition, the latter changes their
nature and disposition ; making them new creatures.
In reference to sin, justification removes its guilt;;
but sanctification subdues its power, and washes
away its defilement. With respect to the law, jusv
tification removes its curse ; but sanctification writes
the law in the.heart, and fits men for new obedience.
With respect to the Almighty, justification removes
his wrath ; but sanctification renews men in God's
SEEM ON VIII. 119
image ; it makes them partakers of the divine nature.
Justification gives a title to heaven ; sanctification
gives a meetness for that kingdom. Justification is
complete at first ; but sanctification admits of growth
and improvement. They are both essential to sal-
vation ; there must be both the pardon of sin, and
purity of heart, to make men perfect and complete
in all the will of God.
Justification is here stated to be derived from
Christ : by him all that believe are justified. He is
the whole and sole meritorious cause of a sinner's
acceptance with God. There is no other name given
under heaven among men, by which any can be
saved, but the name of Christ ; neither is there sal-
vation in any other. The Prophet says, We all like
sheep had gone astray ; and the Lord laid on him
the iniquities of us all. It pleased the Lord to bruise
him, and put him to grief; he made his soul an
offering for sin. Accordingly, the apostle says, He
who knew no sin, was made sin for us ; that we
might be made the righteousness of God in him.
The word used by the apostle, rendered sin, fre-
quently denotes a sin-offering ; and in this sense the
apostle is to be understood ; for Christ could not be
made sin in any other way. But he was cut off,
to make reconciliation for iniquity. He bore the
punishment due to sin, in the room and stead of
sinners, that they might obtain forgiveness with God.
When he gave his life a ransom for all, he put away
sin by the sacrifice of himself : hence God for Christ's
sake, forgives men their iniquities. As Christ by the
merits of his death, has made provision for the jus-
tification of believers, Jeremiah says, This is his
name whereby he shall be called, The Lord our
righteousness.
With respect to the righteousness of Christ, some
distinguish between his passive and active obedi-
ence ; and maintain that the former obtains the
120 SEEMON VIII.
pardon of sin, and the latter procures the divine
favour, by being imputed for justification. But the
scriptures made no such distinction, neither as to
the righteousness of Christ, nor as to a sinner's
acceptance with God. Such distinctions are not
requisite ;- they can answer no good purpose. It is
true, there might have been a difference between the
pardon of a sinner, and his justification, if it had
pleased God : but the whole tenor of divine truth
makes it manifest, that this is not the case; that
every pardoned sinner is in the divine favour, and
fully justified. And when men obtain the pardon of
sin, through the atonement which Christ made on
the cross, there can be no need of the imputation of
his active obedience, to procure the divine favour ;
for the pardon of sin, and the divine favour, are re-
ceived by the same means, and at the same moment.
When a cloud intercepts the light of the sun, what-
ever removes the cloud, restores the light. The guilt
of sin is what causes God to hide his face from
sinners ; and when that is removed by forgiveness,
then he lifts upon them the light of his countenance.
But some ask, for what purpose Christ fulfilled
all righteousness, if it were not to be imputed to his
people for their justification ? The futility of this
will appear, when it is considered that Christ, as to
his human nature, was born under the law ; and had
he not obeyed its precepts, he would have been a
transgressor ; and he could not have been the High
Priest of our profession, if he had not been holy,
harmless, and undefiled. If he had not been an
offering without blemish, he could not have been the
Lamb of God, that taketh away the sin of the world.
Christ's active obedience, was a perfect fulfilling of
the law ; and if this was imputed to men, they would
need no forgiveness. If perfect obedience was placed
to their account, they could not be reckoned as trans-
gressors; and consequently they could receive no
SEEMON VIII. 121
pardon. Moreover, if the active obedience of Christ,
could have been imputed to men for their justifica-
tion, there would have been no need of his sufferings
and death. The apostle says, If righteousness came
by the law, Christ is dead in vain: and the argument
equally holds in this case ; if the active obedience
of Christ, could have been imputed to sinners, there
had been no need of his death on the cross. And if
the Almighty imputed the active obedience of Christ
to his people, he could require no obedience from
themselves.
Christ became obedient unto death, even the death
of the cross : and on this passive obedience, men
are to place their dependence. It behoved him to
suffer, that repentance and remission of sins, might
be preached in his name, among all nations. As the
captain of salvation, he was made perfect through
suffering. And in point of acceptance with God,
we are to know nothing, but Christ and him crucified :
we are not to glory, but in the cross of our Lord
Jesus Christ. He has redeemed us to God, by his
own precious blood. Therefore, through this Man is
preached the forgiveness of sins ; and by him all that
believe are justified.
Justification is obtained by faith : those who be-
lieve, are justified ; and those only. The promise of
mercy and peace to mankind, is published by the
gospel,* but when it is not believed, the gracious
design of heaven is frustrated. Unto the Jews was
the gospel preached, but the word did not profit, as
it was not mixed with faith by them that heard it.
Without faith it is impossible to please God. Yet
it is not every kind of faith, that obtains forgiveness :
it is therefore of importance to consider, what con-
stitutes justifying faith.
The nature of faith, in some measure, depends on
the truth that is believed : and in reference to the
justification of a sinner, the truth to be believed, is
122 SERMON VIII.
the testimony that God has given of his Son. This
testimony is, that Christ Jesus came into the world
to save sinners ; that he is the propitiation for our
sins ; and not for ours only, but for the sins of the
whole world ; that with his own blood he entered
into the holy place, having obtained eternal redemp-
tion for us. Wherefore he is able to save them unto
the uttermost, that come unto God by him, seeing
he ever liveth to make intercession for them. This
is the word of the Lord ; and he that hath received
his testimony, hath set to his seal that God is true.
But to form a proper notion of justifying faith,
besides the truth to be believed, the manner of be-
lieving the truth must be taken into the account.
However excellent the doctrine believed may be, if
there is no more than a mere assent of the mind,
which has no proper influence on the heart and life,
such a faith has no saving effect. Among those who
witnessed our Saviour's miracles, St. John informs
us, many of the chief rulers believed on him ; but
because of the Pharisees, they durst not confess him,
lest they should be put out of the Synagogue : for
they loved the praise of men more than the praise of
God. These rulers were convinced of the truth ; but
they did not walk in the truth: and such a faith
could not obtain their acceptance with God. St. James
says, Wilt thou know, O vain man, that faith without
works is dead ? and by a dead faith, no man can be
saved ; neither here nor hereafter. Many living in{
wilful transgression, believe every article of the
Christian creed; but this only serves to aggravate
their fault ; for he that knows his master's will and
does it not, shall be beaten with many stripes. t
Any description of justifying faith, would be es-t
sentially defective, if it did not include confidence
in Christ. The gospel shows, that in the work of the
Redeemer, there is safe ground for the confidence
of sinners, which cannot be found anywhere else.
SERMON VIII. 123
Christ is the foundation which God has laid in Zion:
and other foundation can no man lay, than that
which is laid, which is Christ Jesus. So that no man
can be justified, without confidence in Christ, and
in him alone. But even on this point, there may be
a fatal mistake. Some conclude, that if they have
confidence in Christ, they are certainly in a state of
salvation. Yet this may not be the case ; for there
may be confidence in Christ, without saving faith.
Our Saviour declares, Many will say unto me in that
day, Lord, Lord, have we not prophesied in thy
name ? and in thy name cast out devils ? and in thy
name done many wonderful works ? And then will
I profess unto them, I never knew you : depart from
me, ye that work iniquity. These men had strong
confidence in Christ ; but as this did not induce them
to flee from sin, it never procured their acceptance
with God.
Many who work iniquity, believe that their sal-
vation was finished on the cross ; that they are so
delivered from the moral law, as to be under no
obligation to obey its precepts ; that they are so com-
plete and secure in Christ, that no sin can endanger
their eternal salvation. But notwithstanding their
great confidence, they are in the gall of bitterness,
and in the bond of iniquity. They are crying peace
to themselves, when sudden destruction is coming
upon them. Without holiness no man can see the
Lord. Vengeance will be taken on all them that
obey not the gospel.
From all this it is manifest, that justifying faith
includes something besides assent and confidence ;
and what that is, the scriptures do not leave in the
dark. St. Paul affirms, that nothing availeth, but
faith that worketh by love. If I had all faith and
had not charity, I am nothing. With the heart man
believeth unto righteousness. In scripture, the term
heart, does not only denote the understanding, but
124 SERMON VIII.
likewise the will and the affections; and these, as
well as the mind, are to be engaged in the work of
faith. So that those who believe with their hearts
unto righteousness, have a cordial approbation of
the gospel plan of salvation. They are willing to be
saved from all sin. They heartily approve of Christ
as a prophet, a priest, and a king ; they submit to
his will in all things : they are willing that he should
reign over them : their desire is, to do his will cheer-
roily, and suffer it patiently. So that saving faith is
not a mere act of the mind, it engages the will and
the affections.
But those exercises of the heart, which enter into
justifying faith, cannot be performed by such as are
strangers to regenerating grace. There must be a
work of the Holy Spirit, preparatory to the exercise
of saving faith. That promise is in some measure
fulfilled, " I will take away the heart of stone ; arid
give you a heart of flesh ;" for so long as the heart
remains hard and impenitent, there is an aversion to
the yoke of Christ: while men have such a heart in
them, they will not come to Christ that they may
have life ; their language is, Depart from us, we desire
not the knowledge of thy ways. Before men can
receive Christ, or in other words, exercise saving
faith, they must have a broken spirit and a contrite
heart; a godly sorrow for sin, that worketh repent-
ance unto salvation, not to be repented of. And
those that experience true contrition, will confess
and forsake their iniquities ; and will seek for mercy
by earnest prayer and supplication. And whenever
a man is brought into this state, the message of the
gospel is, Believe on the Lord Jesus Christ, and thou
shalt be saved.
But, unless men are brought to have a humble
and a contrite heart ; to hate sin, and be willing to
obey the gospel, no faith can save them. This
however is objected to, because God justifieth the
SERMON VIII. 125
ungodly. That he does this must be granted ; other*
wise no sinner could ever be justified. But God does
not justify all the ungodly, and there must be a differ-
ence between those he filleth with good things, and
those he sends empty away ; for he is no respecter of
persons. If it be said, that some are not justified,
because they do not believe, this is only part of the
truth; for so long as men live in wilful sin, they
could not be saved if they did believe. But what-
ever change may have taken place, in the disposition
and practice of those who are seeking mercy, they
may still be termed ungodly, previous to their jus-
tification ; because they have lived without God in
the world, and are stall accountable for all their
ungodliness; they are still guilty, and under the
condemnation of the divine law ; but this does not
imply, that they continue in the love and practice
of iniquity, up to the moment they are justified : for
in all God's offers of mercy, turning away from sin,
is made an indispensable condition of forgiveness.
What saith the scriptures ? He that covereth his sin
shall not prosper ; but he that confesseth and forsaketh
shall find mercy. If we confess our sins, God is
faithful and just to forgive us our sins, and to cleanse
us from all unrighteousness. Let the wicked forsake
his way and the unrighteous man his thoughts, and
let him turn unto the Lord, and he will have mercy
upon him, and unto our God for he will abundantly
pardon. Repent ye therefore and be converted, that
your iniquities may be blotted out.
:,. It is observable, that in these, and many other
portions of scripture, there is no mention of faith,
as a condition of acceptance : but when faith is not
expressed, it is always implied; because in other
passages, it is declared to be indispensable. And
by the same rule of interpretation, when repentance
is not mentioned, it is to be understood, because
God commands all men everywhere to repent; and
L
126 SERMON VIII.
declares, that exceptthey repent they shall all perish.
When our Saviour commenced his ministry, he
said, Repent and believe the gospel. And the terms of
acceptance with God, are still the same. But thougli
men are indispensably required to repent, and turn,
to God, and do works meet for repentance, yet this r
is not of itself sufficient. If the head were waters^
and the eyes a fountain of tears, and a man were to
weep day and night for his iniquities, this would
not remove his burden of guilt ; it would not be a
balm to heal his wounded mind ; it would not pio-
cure forgiveness with God. It would not do this
without faith. It is he that believeth that is j ustified.
Let a penitent sinner exercise faith in Christ, and he
will then obtain the blessing. Let him seek the aid
of the Holy Spirit, that gives the power to believe;
for in this sense faith is the gift of God. But the
exercise of that power is the act of man, or it could
not be a condition of his acceptance. Let the peni-
tent therefore strive to believe : to believe that gospel
salvation is to be obtained, without any merit on the
part of man; that it is to be obtained by the chief of
sinners ; that Christ came to seek and to save that
which was lost : that he came not to call the right-
eous, but sinners to repentance; that by his sacrifice
on the cross, he has satisfied the claims of Divine
justice, magnified the law and made it honourable ;
that such as come unto him, he will in nowise cast
out; that he is both willing and able to save this
very moment; for all things are now ready: behold
now is the accepted time ; behold now is the day of
salvation. Let him believe with an application of
the promises to his own case. And the moment a
broken-hearted sinner thus believes, his iniquities
are blotted out, and he is passed from death unto
life. The Spirit itself beareth witness with his spirit,,
that he is born of God. He can then walk in the
light of God's countenance; rejoice in his name all
the day ; and in his righteousness be exalted.
SERMON VIII. 127
The justification of a sinner before God, is a
blessing of greater value than any human language
can express. Our Saviour says, The kingdom of
heaven is like unto a treasure hid hi a field ; which
when a man hath found, he hideth, and for joy thereof
goeth and selleth all that he hath, and buyeth that
field. This may be applied to justification; and
were a man to give all the world in exchange for it,
he would be an infinite gainer by the bargain. Those
persons are impressed with the great value of this
blessing, who consider the number and magnitude
of their offences, which justification removes from
them, as far as the east is from the west : they are
all blotted out, to be remembered no more. The
great value of this blessing is evinced, by the great
evils it delivers men from. It removes all slavish
and tormenting fear; the stings of a guilty con-
science; the curses of a broken law; the indications
of Divine wrath ; and the bitterpains of eternal death.
The great value of this blessing appears, by the
expedient which heaven has employed for its accom-
plishment. God spared not his own Son ; he was
delivered up for our offences. The Jewish sacrifices
could not take away sin; this could only be done
by the blood of Christ; by his cross and passion,
his agony and bloody sweat. The great value of
this blessing is manifest by the inestimable privileges
of those who are justified. The love of God is shed
abroad in their hearts ; and we know that all things
work together for good, to them that love God. They
are adopted into file family of heaven, and can say,
Behold, what manner of love the Father hath be-
stowed on us, that we should be called the children
of God. They have an inward kingdom of right-
eousness, peace, and joy, in the Holy Ghost. They
have the Divine favour, which is better than life ;
their fellowship is with the Father and with the Son.
They are interested in all the unsearchable riches
128 SERMON VIII.
of Christ. They have a lively hope of an inheritance
incorruptible, undefiled, and that fadeth not away :
and are kept by the power of God, through faith
unto salvation. Happy art thou, O Israel ; who is
like unto thee ? a people saved by the Lord.
It is, a .serious consideration, that every individual
is either justified, or in a sate of condemnation ; and
consequently is either in the way that leadeth unto
life, or in the way that leadeth unto destruction.
Therefore let a man examine himself, whether he is
in the faith; whether he has been turned from dark-
ness unto light: from the power of Satan unto God;
so as to receive forgiveness of sins, and an inheritance
among them that are sanctified? And whether he
has the evidence of this at the present moment ? and
whether he can say with the apostle, The life that
I live, is by faith in the Son of God, who loved me
and gave himself for me.
The unspeakable blessing of justification, is freely
offered to all. It is a fountain opened, not only to
the house of David, and the inhabitants of Jerusalem,
but to the whole human race ; whether they are Jew
or gentile, bond or free, rich or poor. Of Christ
give all the prophets witness, that whosoever be-
lieveth in him, shall receive remission of sins. This
is the doctrine to be preached in all the world, and
to every creature. And whoever will, let him take
of the water of life freely.
Some have not obtained this blessing : they have
never sought for it: all the promises of it, they have
treated with neglect or disdain. But let such know,
that their iniquities will find them out. If the guilt
of sin is not removed by forgiveness, it will sink the
soul lower than the grave; to that place of torment,
from whence there is no redemption. Because there
is wrath beware, lest He take thee away with a
stroke, then a great ransom cannot deliver thee. To-
day then, if ye will hear his voice, harden not your
SERMON IX. 129
hearts. In the concerns of your immortal souls, no
delay can be made, without the danger of destruction.
Seek the Lord while he may be found: call upon
him while he is near. Awake thou that sleepest, and
arise from the dead, and Christ shall give thee light.
All who have been justified, have obtained that
blessing, through infinite grace and mercy; which is
a perpetual obligation to self-abasement and con-
trition; for this purpose, let them always remember,
that it is of the Lord's mercy that they are not con-
sumed; and because his compassion fails not, that
they are still in the land of the living. Let such be
grateful for the inestimable benefit they have so freely
received ; showing forth the praises of him, who has
called them out of darkness into his marvellous light.
In addressing such, we say, be careful to hold fast
whereunto you have attained: for it were better that
men had not known the way of righteousness, than
after they have known it, to depart from it. The last
state of such is worse than the first. Therefore look to
yourselves, that ye lose not what has been wrought,
that ye may receive a full reward. Keep yourselves
in the love of God, looking for the mercy of our Lord
Jesus Christ, to bring you to eternal life.
SERMON IX.
" BLESSED is the people that know the joyful sound : they shall
walk, O Lord, in the light of thy countenance : in thy name shall
they rejoice all the day; and in thy righteousness shall they be
exalted." PSALM Ixxxix. 15, 16.
BY the joyful sound, may be understood, the decla-
ration in the preceding verse, respecting the divine
government, where it is said, Justice and judgement
L3
130 SERMON IX.
are the habitation of thy throne : mercy and truth
shall go before thy face. This is to show that God
rules in righteousness ; therefore, let the children of
Zion be joyful in their king. Under his reign it will
be well with the righteous ; for they shall eat the
fruit of their doings. But at a righteous tribunal
sinners " are condemned; and may expect that the
rewards of their hands shall be given them. Yet to
open to sinners a door of hope, it is stated, that
mercy and truth shall go before his face. These
attributes shall be conspicuously displayed in the
administration of his government ; they shall go be-
fore him as his heralds to proclaim his goodness,
and as his ministers to dispense his blessings. Yet
still it is to be remembered, that mercy and truth "
may be at variance. If all the threatenings against ;
sin be verified, where can there be an opportunity
for the exercise of mercy and grace ? This difficulty
has been removed: Infinite Wisdom has devised a
plan by which mercy and truth have met together;
so that God can be just, when he justifies the un-
godly. This is manifest by the revelation which
God has given in the gospel of his Son, which is
glad tidings of great joy to all people. And as the
Psalmist frequently speaks of Christ, and of gospel
times, he may be understood to do so in the words
before us.
At the same time, it is most probable, that he
alluded to some joyful sound, well known to the ;
people of Israel ; which was a shadow of good things
to come ; a joyful sound that was to receive its com-
pletion under the gospel. The special tokens of the
divine presence produced joy and gladness; Balaam,
describing Israel as a people saved by the Lord,
says, The Lord his God is with him, and the shout
of a king is among them. Isaiah says, They joy
before thee according to the joy in harvest; and
as men rejoice when they divide the spoil. The
SERMON IX. 131
Psalmist says, The voice of rejoicing is heard in the
tabernacles of the righteous ; the right hand of the
Lord doeth valiantly. Moses was commanded to
make silver trumpets, which were to be blown to
assemble the people at the door of the tabernacle.
Also, it is written, In the day of your gladness, and
in your solemn days, and in the beginnings of your
months, ye shall blow with the trumpets over your
burnt-offerings, and over the sacrifices of your peace-
offerings ; that they may be to you for a memorial
before your God.
These were joyful sounds to Israel, which receive
their consummation under the gospel. But what we
suppose the Psalmist more particularly alludes to,
is, the joyful sound of the jubilee trumpet. The
Lord said unto Moses, Thou shalt cause the trum-
pet of the jubilee to sound on the tenth day of the
seventh month; in the day of atonement shall ye
make the trumpet sound throughout all the land.
This would be a joyful sound to many, because it
announced their release from all the debts they had
contracted. As it is written, Every creditor that
lendeth out to his neighbour shall release it ; he shall
not exact it of his neighbour, it is the Lord's release.
This privilege of the jubilee has its consummation
in the gospel, which proclaims the forgiveness of
sins. Those who violate the precepts of the divine
law incur its penalty, which is a debt due to divine
justice ; and this is a debt which all have contracted,
for all have sinned ; there is none righteous, no not
one. This debt has been contracted by mankind to
an awful amount, for their iniquities are more in
number than the hairs of their head ; and their
transgressions are grown up to heaven. Of these
debts, an exact account is preserved in the book of
God's remembrance ; every sinful thought, word, and
deed, is observed by the eye of Omniscience, and
not one of them is forgotten before God. For all
132 SERMON IX.
these debts, the reckoning day is fast approaching ;
for every one must give an account of himself to
God; and be judged by that law which declares,
The soul that sinneth it shall die. Be not deceived ;
God is not mocked ; for whatsoever a man soweth,
that shall he also reap. Sinners cannot discharge
any part of the debt they have contracted ; for fu-
ture obedience would not diminish the guilt of past
transgressions. Hence, those who are awakened to
a proper sense of their guilt and danger, feel their
iniquities a burden too heavy to bear; they are
bowed down greatly, and go mourning all the day.
But to such the gospel announces, that God was in
Christ, reconciling the world to himself, not impu-
ting their trespasses unto them: that Christ gave
himself a ransom for all ; and of him give all the
prophets witness, that whosoever believeth in him
shall receive remission of sins, and be justified from
all things from which they could not be justified by
the law of Moses. Thus they hear joy and gladness,
that the bones broken may rejoice.
The trumpet of the jubilee was a joyful sound to
many, because then slaves were liberated; even
those who had sold themselves into that state. The
law of the case was this, If thy brother that dwelleth
by thee be waxen poor, and be sold unto thee, he
shall serve thee unto the year of jubilee, and then
shall he depart from thee ; both he and his children
with him; and shall return to his own family, and
unto the possession of his forefathers. Such persons,
in anticipation of the happy event, wore garlands
on their heads for ten days before the commence-
ment of the jubilee, in token of gladness. This
valuable immunity likewise belongs to the gospel ;
which proclaims liberty to the captive ; and the open-
ing of the prison to them that are bound ; it announces
the acceptable year of the Lord. All sinners are
slaves, reduced to a state of thraldom and degra-
SERMON IX. 133
dation. They are tied and bound with the chain of
their iniquities, till the pitifulness of God's tender
mercies loose them. St. Paul terms the ungodly,
servants of sin ; and says, his servants ye are whom
ye obey ; the word he uses signifies slaves. St. Peter
calls sinners the servants or slaves of corruption,
and says, For of whom a man is overcome, of the
same he is brought into bondage. They are sub-
jugated by the evil propensities of their own hearts,
and likewise by the influence of the wicked one ; for
Satan is the spirit that works in the hearts of the
children of disobedience. This servitude is more
cruel and destructive than Egyptian bondage. Into
this state, the prophet declares, that men have sold
themselves for nought. It is their own act and deed,
and they obtain no equivalent for the loss of their
freedom ; nothing to compensate for the galling yoke
they have to bear. What fruit had you in those
things whereof you are now ashamed ? for the end
of these things is death. But from this vile slavery,
all who embrace the gospel are emancipated : God
grants them repentance to the acknowledgement of
Qie truth, that they may recover themselves out of
the snare of the devil, who had been led captive by
him at his will. The law of the spirit of life that is
in Christ Jesus, makes them free from the law of sin
and death. And being made free from sin, they
become the servants of God, having their fruit unto
holiness, and their end eternal life. Sin has no
dominion over them ; and if sin has no dominion,
Satan can have none : he is bruised under their feet.
Thus they are brought out of the bondage of corrup-
tion, into the glorious liberty of the sons of God.
The trumpet of the jubilee was a joyful sound to
many persons, because it announced then: return to
their alienated possessions. The family inheritance
had been sold either by themselves or their fathers,
but it reverted to them again in the year of jubilee.
134 SERMON IX.
Their title to it was then indisputable ; and the estate
was without incumbrance : and in this respect the
gospel may be called a jubilee, as it brings to those
who receive it, all their forfeited possessions. When
man came out of the hands of his Creator, he was
formed in the divine image ; he had a pure heart
and a good conscience ; he was happy in the favour
and love of God, and was entitled to immortal feli-
city. So that by the bounty of his Creator he was
rich and increased in goods, and in need of nothing.
But by transgression he forfeited all these valuable
possessions, and became wretched, and miserable,
poor, and blind, and naked. But Christ came into
the world to save sinners ; to raise them from the
mins of the fall, and reinstate them in man's primeval
dignity and felicity. Ye know the grace of our Lord
Jesus Christ, who though he was rich, yet for our
sakes he became poor, that ye through his poverty'
might be rich. To those who receive him, he gives
the power to become the sons of God ; he makes
them partakers of the divine nature ; and the matter
of their rejoicing is the testimony of a good con-
science ; they have the testimony that they please
God ; and his favour is better than life. They are
likewise entitled to an inheritance incorruptible, uh-
defiled, and that fadeth not away ; reserved in heaven
for those, who are kept by the power of God, through :
faith unto salvation. '
The gospel is therefore a joyful sound ; it is infi-
nitely more so, when properly understood, than the
trumpet of the jubilee. The privileges of the jubilee^
were only earthly things, which perish with the
using. A man might have his debts discharged,
and not have his sins forgiven. After he was libera-
ted from his earthly master, he might be sold under
sin, and live in bondage to the fear of death : though
he might obtain a landed estate, yet he might have
no title to heaven. After a man had been put in
SERMON IX. 135
possession of all the privileges of the jubilee, he
might any moment be deprived of them by the stroke
of death. But the gospel has the promise of the life
that now is, and of that which is to come. Its bless-
ings are spiritual, they are adapted to the nature and
capacity of an immortal soul ; they satisfy and sanc-
tify the mind. They are such as cannot be gotten
for gold ; they are more precious than rubies ; they
are such as could be procured only by the precious
blood of Christ. They are high as heaven, and du-
rable as eternity ; they bid defiance to death and
the grave ; they grow brighter and brighter unto the
perfect day.
The benefits conferred by the jubilee were no
acquisition to the nation at large ; for all that was
gained by some, was lost by others. So that the
announcement of the jubilee might cause grief in
many families, who had property to give up, and
none to receive. But the gospel is unmixed with
any cause of grief; for the benefits it bestows on
some, are no privation to others : when, for instance,
it gives justification or sanctification or any other
blessing to one person, it does not take any privi-
lege away from any other individual : and on this
account it must be a more joyful sound.
It may be presumed, that the bulk of the Jewish
nation were not in debt, were not in slavery, and
had not sold their estates ; so that many who had
nothing to lose, had nothing to gain by the jubilee.
But all are in absolute need of the benefits of the
gospel. The apostle says, We thus judge, that if
one died for all, then were all dead. This teaches
that all by nature are dead in trespasses and sins ;
and that all may obtain redemption ; for Christ tasted
death for every man ; and those who come unto him,
he will in nowise cast out : and this makes the gos-
pel the more joyful sound.
The jubilee was rather an act of justice than of
136 SERMON IX.
mercy ; for instance, when a person received back
his former estate, he only received his own again;
because it had been sold on that condition, and the
purchase money reduced accordingly. But the bless-
ings of the gospel are all of mercy and grace : man
of himself has no claim to them ; they are the free
gifts of-God. After all flesh had corrupted its way,
God so loved the world, that he gave his only be*
gotten Son, that whosoever believeth in him, should
not perish but have eternal life. This infinite good-
ness and mercy of God, is the only source of all
gospel benefits, which are shed forth so abundantly.
And this makes the gospel a more joyful sound.
The Jewish people in distress, might have a long
time to wait for the jubilee; as it was fifty years
between one jubilee and another ; and hope deferred
rnaketh the heart sick. Many of those who were
impoverished and enslaved, would not live to see the
return of another jubilee. But whenever sinners
have a desire to be saved, the gospel declares, All
things are now ready. Behold, now is the accepted
time ! behold, now is the day of salvation ! Hence
it is the most joyful sound.
Blessed are the people that know the joyful sound.
But the sound must be heard, before it can be un-
derstood ; and understood before it will have a saving
effect. St. Paul says, How shall they believe in him
of whom they have not heard ? So then faith cometh
by hearing, and hearing by the word of God : con-
sequently people must have the word of God, before
they can know the joyful sound. The doctrines of;
man's redemption, can be known only by a revela-
tion from heaven. Many things needful to be known
of God, are manifest by the things which are made ;
this is true of his eternal power and godhead: for
the heavens declare his glory, and the firmament
showeth his handywork. But how the human race
could be saved from sin, death, and hell, is not to
SERMON IX. 137
be found in the volume of Creation : it is what human
reason could never discover. The plan of salvation
originated in the counsels of heaven, and can only
be known as the Almighty has been pleased to com-
municate it by his word and Spirit.
This communication is made in the scriptures of
truth, which holy men of old wrote and spoke as
they were moved by the Holy Ghost. These contain
the testimony which God has given of his Son j and
thereby show unto men the way of salvation. Our
Saviour says, Search the scriptures, for they are they
which testify of me. John says, These are written,
that ye might believe that Jesus is the Christ, the
Son of God ; and that believing ye might have life
through his name. Therefore, those who have the
word of truth, the gospel of salvation, are a people
highly favoured of the Lord : to such these words
may be applied, Blessed are your eyes for they see ;
and your ears, for they hear : that is, the words of
life, which others have not heard, and which former
saints desired in vain.
Multitudes in all ages, have been destitute of the
scriptures ; and even at the present day, after all the
laudable and stupendous exertions of the Bible So-
ciety, there are many extensive regions of the globe,
where the people walk in darkness, and know not
at what they stumble. Among nations professing
Christianity, the bible has often been a scarce book :
for many centuries, during what are called the dark
ages, it was locked up in an unknown tongue. When
translations were made, previous to the art of print-
ing, the price was so high as to keep it from the
common people. One year's salary of a clergyman,
was the price of a bible. Many whole parishes in
England did not contain a single copy : many of
the clergy had never -seen one ; and if they had seen
it, they could not have read it. Some of the bishops
could not write their own names. The Bishop of
M
138 SERMON IX.
Winchester, in the year 1299, borrowed a bible of
his Cathedral Convent of St. Swithin, and gave a
bond for the due return of it, which was drawn up
with great solemnity.
After the art of printing was discovered, copies of
the scriptures became more plentiful, and various
translations were made from time to time ; but the
abettors of Romish superstition prohibited the read-
ing of the scriptures, by the severest pains and
penalties. When they themselves translated and
published the scriptures, they made the commands
of God of none effect by their own traditions ; they
declared some of the books of the Apocrypha to be
the word of God ; they wilfully corrupted the origi-
nal. To give one instance, instead of repentance,
they put, doing penance. They likewise gave what
sense they pleased to the words of scripture ; and
forbade others to exercise their own judgements;
After all, they scarcely durst let their own people
read them, lest they should see the errors of the
Church of Rome. They loved darkness rather than
light, because their deeds were evil. The copies of
the scriptures which others had faithfully translated,
they often seized, and committed them to the flames:
and many persons have been burned at a stake, for
reading the scriptures, and maintaining their prin-
ciples. It will be seen therefore, that in countries
professing Christianity, there has often been a fa-
mine of the word of God : many could not obtain
the scriptures; and those who did procure them,
did it at the risk of torture and death. But in this
country, at the present time, people have every fa-
cility for procuring the scriptures, which they can
possess without danger, and read in their own mother
tongue the wonderful works of God. May not such
be regarded as a people who know the joyful sound ?
They have the means of knowing it ; and will know
it, unless they receive the grace of God in vain.
SERMON IX. 139
But to many the light shines in darkness, and the
darkness comprehendeth it not : for the natural man
receiveth not the things of the Spirit, neither can he
know them, because they are spiritually discerned.
In order to have the eyes of the understanding
opened to know the scriptures, men must have the
operations of the Holy Spirit, they must be taught
of the Lord. He who commanded light to shine
out of darkness, must shine into their hearts, to give
them the light of the knowledge, of the glory of God
in the face of Christ. It is by this light from hea-
ven, that men come to know themselves as sinners,
and Christ as a saviour. By this means they know
the things which are freely given them of God ; they
know the things which belong to their peace.
As it is essential to saving knowledge to have the
Spirit of God, it is of importance to know when that
Spirit is possessed ; that on this point, people may
not deceive either themselves or others. Those who
have the Holy Spirit, will exercise their own facul-
ties in the acquisition of divine knowledge. The
operations of the Spirit do not supersede study and
research ; they induce men to use their own mental
powers, to search diligently to know what is the
mind of the Spirit. The Spirit itself gives such
commands as these, Take heed how you hear : Judge
ye what I say : Give attendance to reading : Medi-
tate on these things : Prove all things ; hold fast
that which is good. Such exercises are rendered
successful by the aid of the Spirit.
The knowledge taught by the Spirit is in accord-
ance with the written word. This word was dictated
by the Spirit, and it cannot contradict itself. It
never inspires any notion, that does not agree with
the apostles and prophets. Many spirits are gone
out into the world, to produce error and delusion ;
but the scriptures are the standard, by which men
are to try the spirits, whether they be of God.
140 SERMON IX.
Knowledge by the Holy Spirit, produces Christian
experience j it is not merely speculative or theoretic,
it deeply affects the heart. It makes the word quick
and powerful; producing contrition, and a godly
sorrow ; an earnest concern for the salvation of the
soul ; desires towards God, and the remembrance of
his name ; hungering and thirsting after righteous-
ness ; a love to the gospel, to the house, and to the
people of God. Those who have this spiritual know-
ledge, are transformed by the renewing of their
minds. Beholding, as in a glass, the glory of the
Lord, they are changed into the same image, as by
the Spirit of the Lord.
Knowledge given by the Holy Spirit is practical ;
it teaches men to believe and obey the gospel. In
the parable of the sower, he that received seed into
good ground, is he that heareth the word, and un-
derstandeth it ; which also beareth fruit. The fear
of the Lord, that is wisdom ; and, to depart from evil,
is understanding j a good understanding have all
they that do his commandments. Blessed are they
that do his commandments, that they may have
right to the tree of life. Those who in this manner
know the gospel's joyful sound, are a blessed people.
They shall walk, O Lord, in the light of thy coun-
tenance ; that is, they shall have the special tokens
of the Divine favour. The countenance is the index
of the mind, which by assuming different aspects,
gives indications of pleasure or displeasure, favour
or aversion. When the Jews were cut off for their
disobedience to God, they were said to perish at the
rebuke of his countenance. The face of the Lord
is against them that do evil. But he taketh gre^t
pleasure in them that fear him ; and the manifestation
of that pleasure is called the light of his countenance :
which is a great blessing given to his people. When
Israel were brought in to great difficulties, the Psalmist
says, O God of hosts, look down from heaven ; cause
SERMON IX. 141
thy face to shine, and we shall be saved. When the
Lord lifts up the light of his countenance, it puts
gladness into the heart, more than men rejoice when
corn and wine increase. How excellent is thy loving
kindness, O God ! for with thee is the fountain of life :
in thy light shall we see light. God is the source of
all true felicity: so that his people are satisfied with
the river of his pleasures. This not only flows to
them abundantly, and continually, but for ever, as
a perpetual fountain. Therefore to have the light of
God's countenance, is the greatest blessing men can
receive in the present World ; for his favour is life,
and his loving kindness is better than life.
The blessedness of God's people, is further de-
scribed in these words, In thy name shall they rejoice
all the day. By the name of God may be understood
those perfections of his nature, which are made known
by his wonderful works ; hence the Psalmist says,
How excellent is thy name in all the earth? His
name as proclaimed to the people of Israel, is merci-
ful and gracious, long-suffering, abundant in goodness
and truth. Our Saviour says, I have manifested thy
name to men. He that hath seen me hath seen the
Father. In the person and work of Christ, more of
God is seen, than the first archangel ever saw before.
Herein God is seen, sending his Son, to be the pro-
pitiation for our sins. And he that spared not his
own Son, but delivered him up for us all, will he
not with him freely give us all things?
Believers rejoice in the name of the Lord, because
what he is in himself, that he is to his people. His
power is their support and protection, his wisdom
is their counsellor and director, his sufficiency is
their riches, his goodness and truth are the springs
of their consolation, his eternity is the date of their
happiness. All this is implied in the promise, I will
be your God, and ye shall be my people.
In his name they rejoice all the day ; for he is the
M 3
142 SERMON IX.
Father of lights, with whom there is no variableness^
nor shadow of turning. And because they seek their
happiness in him alone ; they forsake all their broken
cisterns, and come to the fountain of living waters;
with which they are so fully satisfied, as to exclaim,
Thou art the portion of my soul ! Whom have I in
heaven but" thee? and there is none upon earth that
I desire besides thee. Thou art all my salvation,
and all my desire.
4 Let others stretch their arms like seas,
And grasp in all the shore ;
Grant me the visits of thy face,
And I desire no more.'
Tn his name they rejoice in all the vicissitudes of life :
hear the prophet, Although the fig tree shall not
blossom, neither shall fruit be in the vine ; the labour
of the olive shall fail, and the fields shall yield no
meat; the flock shall be cut off from the fold, and
there shall be no herds in the stalls ; yet I will re-
j oice in the Lord, I will j oy in the God of my salvation .
Hear the believer in the valley and shadow of death,
I will fear no evil, for thou art with me. My strength
and heart fail ; but God is the strength of my heart,
and my portion for ever. Thus they rejoice in his
name all the day.
In thy righteousness shall they be exalted. They
are exalted in this life, for they are made the sons
of God by faith in Christ Jesus; and if sons, then
heirs, heirs of God and joint-heirs with Christ:
Hereafter they will be exalted from earth to heaven ;~
from this mortal state, to where mortality is swallowed
up of life; from their trials and conflicts, to a
region of peace and security; where the wicked will
cease to trouble them, and the weary are at rest ; ^
from the scene of their labours, to a great and eternal
reward: to the kingdom prepared for them from
the foundation of the world. *-
The exaltation to this eternal weight of glory, will
SERMON IX. 143
be in righteousness. It might seem to be a deviation
from the rule of equity, to give so great a reward
to those, who even in their best days, had been
such unprofitable servants ; but the merits of Christ
make it an act of righteousness. Yet it is the right-
eousness of God: it is produced by his wisdom,
power, and goodness. Salvation belongeth unto the
Lord. Not unto us, not unto us, but unto thy name
be all the glory. Hence appears the truth of this
declaration, Blessed are the people that know the
joyful sound. They are blessed with all spiritual
blessings ; and will be blessed with everlasting feli-
city. Happy are the people that are in such a case ;
yea happy are the people whose God is the Lord.
Real and enduring happiness, is to be found in
the favour and enjoyment of God : hence the Psalmist
prays, O satisfy us with thy mercy, that we may re-
joice and be glad all our days : but this happiness
is not to be found in anything under the sun. Those
who mind earthly things, and are most successful in
their pursuits, will sooner or later, be taught by ex-
perience, that all is vanity and vexation of spirit.
Therefore, Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might, let
not the rich man glory in his riches : but let him
that glorieth glory in this, that he understandeth and
knoweth me, that I am the Lord, which exercise
loving kindness, judgement and righteousness in
the earth. These perfections of God are exercised
in the course of his providence, but more especially
in the work of redemption; this is evinced by the
gospel, which makes it a joyful sound ; and worthy
of all acceptation. How beautiful upon the moun-
tains are the feet of him that bringeth good tidings;
that publishes peace; that saith unto Zion, Thy
God reigneth ! Therefore we ought to give the more
earnest heed to the things which we have heard, lest
at any time we should let them slip. For if the word
144 SERMON X.
spoken by angels was steadfast, and every trans-
gression and disobedience received a just recompense
of reward, how shall we escape if we neglect so great
salvation ?
SERMON X.
" FEAR not; I am the first and the last: I am he that liveth and was
dead; and behold I am alive for evermore, Amen; and have the
keys of hell and of death." REV. i. 17, 18.
WHEN these words were addressed to St. John, he
was in the isle of Patmos, to which place he had
been banished for the testimony he had borne to the
truth of the gospel. In this situation he had to endure
many privations and great hardships, but these trials
did not lessen his attachment to the cause of Christ ;
he remembered the Christian Sabbath to keep it
holy: he was in the Spirit on the Lord's day: in a
devout and heavenly frame of mind, and under the
guidance of God's Holy Spirit. While in this state
he was favoured with extraordinary visions and re-
velations : he saw one like to the Son of Man, clothed
with a long garment, and girt about the breast with
a golden girdle: the hair of his head was white as
snow; and his eyes where as a flame of fire; his feet
like fine brass when melted in a furnace ; his voice
as the sound of many waters; and his countenance
was as the sun shining in his strength. At the sight
of this majestic grandeur, John was overwhelmed
with dread, and fell to the ground: but this celestial
messenger put forth his hand to raise him up, and
said, Fear not; I am the first and the last: I am he
that liveth and was dead; and behold I am alive for
evermore. The description which our Saviour here
SERMON X. 145
gives of himself, is equally interesting to his followers
in all places, and throughout all ages. These things
are written, that ye might believe that Jesus is the
Christ, the Son of God; and that believing ye might
have life through his name. It is profitable for doc-
trine, for reproof, for correction, and for instruction
in righteousness. Hence the words before us deserve
our serious consideration ; that they may dwell in us
richly, in all wisdom and spiritual understanding,
to the acknowledgement of the mystery of God and
of Christ.
Our Saviour here says, / am the first and, the
last. This form of expression is used in scripture
to denote eternal existence. Sometimes this attribute
of the Divine Being, is expressed by the word nby;
which signifies what is hidden or concealed; because
eternity does not come within the limits of human
comprehension: to the mind of man it is unsearch-
able and past finding out. At other times eternity is
expressed by the term KIUV ; which denotes unlimited
existence : that which always existed, and will never
cease to exist: but in other parts of scripture, this
mysterious attribute of the Deity is expressed as in
the words before us; Thus saith the Lord of Hosts,
I am the first, and I am the last; and besides me
.there is no God. I am he, I am the first, I also am the
last; mine hand also hath laid the foundation of the
Dearth, and my right hand hath spanned the heavens.
It is never disputed, that these words in the prophecy
of Isaiah, express the eternal power and Godhead
of the Deity; and in the same sense our Saviour is
to be understood, when he says, I am the first and
ithe last. This claim of eternal existence, corresponds
with the prophets and apostles. Isaiah speaking of
ithe Child born, and the Son given, styles him the
Father of the everlasting age. Micah declares that
his goings forth have been from of old, from the days
of eternity. John declares that the Word was in the
146 SERMON X.
beginning with God. And St. Paul says, He was
before all things; and by him all things consist. So
that the language of inspiration explicitly attributes
to Christ, eternal existence. And it is to be remem-
bered that eternity is an incommunicable attribute ;
power and authority may be given to a person who
did not ^previously possess these attributes ; but
eternity cannot be conferred on any person in heaven
or on earth. If there ever was a period when a person
began to exist, he can never be made to have always
existed. And as Christ is eternal, he must be self-
existent, and all-sufficient ; God over all, and blessed
for ever. Hence he might say, I am Alpha and
Omega, the beginning and the ending; which is,
and which was, and which is to come, the Almighty.
A consideration of Christ's eternity, discovers his
wonderful humility, kindness, and condescension,
when he assumed human nature, and became a man
of sorrows and acquainted with griefs : respecting
which the apostle says, Though he was in the form
of God, and thought it no robbery to be equal with
God, yet he made himself of no reputation, took
upon him the form of a servant, and became obe-
dient unto death, even the death of the cross. There-
fore pray that you may be able to comprehend with
all saints, what is the breadth, and length, and
depth, and height of the love of Christ, which passeth
knowledge.
The eternal existence of Christ, shows him to be
in the likeness of his Father's glory, and the express
image of his Father's person ; which proves him to
be worthy of supreme honour and adoration. On
this account, it is the will of God, that all men ho-
nour the Son as they honour the Father. He that
honoureth not the Son, honoureth not the Father
that sent him. In order to teach what homage is
due to Christ, when the Father bringeth his first-
begotten into the world, he saith, Let all the angels
SERMON X. 147
of God worship him. And in this respect, the will
of God is to be done on earth, as it is in heaven.
As the eternity of Christ proves him to be God,
it shows there was infinite merit in all that he did
and suffered in the flesh ; so as to make it available
for man's salvation. The union of the divine with
the human nature, qualified him to be a mediator
between God and man : to die for sinners, and to
rise again for their justification : in reference to
which, he here says, / am he that liveth and was
dead. As he came to seek and to save that which
was lost, it behoved him to suffer, and to rise again
the third day, that repentance and remission of sins
might be preached in his name among all nations,
beginning at Jerusalem. It was not only requisite
that he should lay down his life, but likewise that
he should rise again ; and this is stated to have been
accomplished, when he says, I am he that liveth
and was dead.
The resurrection of Christ here taught, is one of
the most important articles of the Christian faith ;
as the apostle maintains when he says, If Christ
be not risen, then is our preaching vain ; and your
faith is also vain : yea, and we are found false wit-
nesses, because we testified that God had raised
up Christ. On the other hand, if Christ rose from
the dead, the truth of the gospel is folly confirmed.
So that upon this doctrine, the church of Christ
must either stand or fall. Hence it is requisite
to consider the evidence of our Saviour's resurrec-
tion. His death was so public, that it was known
to all the dwellers at Jerusalem; and has to this
day, been acknowledged both by friends and foes.
Of his death there could be no doubt; for while
he hung on the cross, a soldier thrust his spear
into his side, and there came forth blood and wa-
ter ; this evinced that the heart had been pierced,
and after such a wound no human being could sur-
148 SERMON X.
vive, if no other punishment was inflicted. There-
fore, if Christ was afterwards seen alive, he must
have been raised from the dead. It might be ex-
pected that the Jews who had put him to death,
would do all in their power to prevent the belief of
his resurrection : accordingly, the chief priests and
Pharisees came together unto Pilate, saying, Sir, we
remember this deceiver said, while he was yet alive,
After three days I will rise again : command there-
fore that the sepulchre be made sure until the third
day, lest his disciples come by night, and steal him
away, and say unto the people, He is risen from the
dead : so the last error shall be worse than the first.
Pilate said unto them, You have a watch : go your
way, make it as sure as you can. So they went,
and made the sepulchre sure, sealing the stone and
setting a watch.
As far as human power could avail, the dead body
was perfectly secure. It was laid in a sepulchre hewn
out of solid rock, to which there was no entrance but
one, which was closed by a great stone ; and the stone
was sealed, so that it could not be removed without
breaking the seal, which none could do without
setting the authority of the magistrates at defiancej
and running the risk of the severest punishment.
Moreover, there was a band of Roman soldiers ap-
pointed to watch the sepulchre ; so that none could
expect to take away the dead body, unless they
could first vanquish *he guard: and even this would
have been to no purpose, as it would have been
known that the body had been taken away, and this
would have prevented the belief of his resurrection.
But notwithstanding all these precautions had
been taken by the rulers of the Jews, his disciples
affirmed, that on the &ird day they found the stone
rolled away Ifrom the mouth of the sepulchre, the
tomb empty, and the guard fled. They also declared
that Christ was risen from the dead ; of which some
SERMON X. 149
of them had been eye-witnesses, and others had
been informed of it by an angel from heaven. This
was likely to inflame the minds of the Jews with
indignation ; for it was charging them with the black-
est crimes of which mortals could be guilty ; it was
declaring, that with wicked hands they had crucified
the Lord of life and glory. To say he was risen
again, was as much as to say, that heaven had de-
clared him to be the Son of God, by his resurrection
from the dead, of whom the Jews had been the
betrayers and murderers ; so that they might expect
his blood, would be on their heads, and on their
children. The Jews would therefore do all in their
power to refute the report of the resurrection, in
order to ruin the cause of him whom they had cru-
cified. If after his resurrection had been announced,
they could have produced his dead body, it would
have proved him a false prophet, and a deceiver of
the people. But though they were present at the
place, had the civil power in their hands, and the
multitude on their side, and likewise the favour and
assistance of the Roman governor, yet they could
neither produce the dead body, nor give any rea-
sonable account of what had become of it. All they
did, and all they could do, was to spread a report,
that while the guard slept, his disciples went by
night and stole him away. But this report contains
no mark of truth ; no vestige of credibility. What
could induce his disciples to engage in such a
dangerous enterprise ? When their Master was ap-
prehended, they ^all forsook him, and fled : how then,
in so short a time, did they acquire the courage to
break through a guard of Roman soldiers ? What-
ever courage they might have, they could only have
made such an attempt at the hazard of their lives :
and what reason could they have to venture their
lives in such a transaction ?
They would of course believe, that their Master
N
150 SERMON X.
was either a true or a false prophet, when he pre-
dicted his resurrection. If he was -a true prophet;
they knew he would rise again ; and it was better
for him to do this while his body was in the custody
of his enemies, as it would be less liable to suspicion.
But if they thought him a false prophet, who would
not rise again, they must have supposed he had
deceived them, and would never give them any re-
ward, either in this world or that which is to come :
and in this case, why should they risk their lives in
his service ? So that whether they believed him to
be a true, or a false prophet, they could have no
motive to take away the dead body. If without any
rational motive, they formed such a rash enterprise,;
how did it happen to succeed ? It is not likely that
a guard of Roman soldiers would have been found
all asleep at the post of duty, when it was death by
the law for any one of them to have been detected
in such a state. If they had been asleep, how could
the disciples have rolled away the great stone from
the mouth of the sepulchre, and removed the dead
body, without awakening any one of them ? If they
were asleep, how did they know that the disciples
stole him away? If the soldiers, when appointed to
watch, had been all asleep, they durst not have ac-
knowledged it, unless they had been prompted to it
by a bribe, and a promise of protection. So that it is
credibly recorded, that the Jewish rulers gave them
money to propagate the report, and said, If this
come to the governor's ears, we will persuade him
and secure you. So that the report put forth against
the resurrection, does not possess one shadow of
probability.
Let us see what evidence there is for the resur-
rection. Considering the divine power, it is not
incredible that God should raise the dead: and as a
revelation from heaven is of so much importance to
mankind, it was worthy the Almighty to give it this
SERMON X. 1.51
decisive confirmation. The apostles, who published
the resurrection^ were credible witnesses. And ac-
cording to their statement, they were intimate with
Christ during his life-time, and often conversed with
him after his death ; and were permitted to handle
him, and see that it was not a spirit, but a real body
that was before them ; and the very identical body
which had been wounded on the cross. They like-
wise affirm that he bestowed upon them miraculous
powers. In these respects, they could not labour
under any mistake; they could not be deceived
themselves : and the testimony they give, bears every
mark of sincerity and truth. They did not announce
the resurrection in secret recesses ; but in the most
public places; in the Jewish synagogues, in the
streets of populous cities, and before great con-
courses of people. They did not speak in ambiguous
terms, but with great plainness of speech, which
could not be misunderstood. They did not publish
the resurrection in distant places only, where the
people had no opportunity to inquire into the cir-
cumstances of the transaction; but at Jerusalem
itself, where Christ had been crucified, dead, and
buried ; and where there was every opportunity to
refute the report of bis resurrection, if it had been
false. The time at which they made the announce-
ment, was equally favourable to inquiry, and a proof
of their sincerity ; it was not after a lapse of many
years, when the circumstances connected with the
event might have been forgotten ; but in a few days
after our Saviour's crucifixion, whilst every circum-
stance was fresh in the people's memories, they boldly
declared, that God had raised him from the dead.
They did not speak in this manner before people
who could form no proper judgement of the evidence
produced, but before Jewish priests, scribes, rabbins,
and men learned in the law ; who could have de-
tected any flaw in the evidence, if there had been
any in the case.
152 SERMON X.
The apostles did not preach that Christ was raised
from the dead, before people who had no interest in
refuting their statement, or who had neither power
nor inclination to oppose it: they preached this
doctrine to the Jews, who could not entertain it
without JDeing convicted of putting then- own Messiah
to death ; and when they might be said to have the
civil power in their hands, and to be breathing out
threatenings and slaughter against all who called on
the name of the Lord Jesus. Under such circum-
stances, they could not preach this doctrine, but at
the constant hazard of their lives. Their conduct
therefore can only be accounted for, on the principle
that they knew it to be true ; and were supported
with the prospect of a future reward. They had
nothing to expect in this life, but bonds and im-
prisonment, torture and death : but in the face of
all these dangers, they constantly maintained, that
Christ arose from the dead. Of all who professed
to witness the resurrection, not one ever denied the
fact ; and they were all ready to seal their testimony
with their blood.
It is utterly incredible they would have done this,
if they had known it to be false ; and if it had been
false, they must have known it. Therefore the evi-
dence of the resurrection is full and complete ; and
this establishes the truth of the whole Christian
religion. Of the divine mission of Christ, God has
given assurance unto all, in that he has raised him
from the dead. The resurrection of Christ not only
confirmed the doctrines he had taught, but prepared
him to appear in the court of heaven, as the advo-
cate of his people. Hence the apostle says, It is
God that justifieth: who is he that condemneth?
It is Christ that died, yea rather, that is risen again,
who is even at the right hand of God, who also
maketh intercession for us.
To this our Saviour refers, when he further says,
SERMON X. 153
Behold, I am alive for evermore. His rising from
the dead put an end to his state of humiliation: death
had no more dominion over him. The apostle says,
He once suffered for sin : that is, once only. The
ransom he paid by his death on the cross was so
complete, that there is no need for it to be repeated.
When he left the world, he had finished the work
that was given him to do ; and was then to be glo-
rified, with that glory which he had with the Father
before the world was. And the glory on which he
then entered is perpetual and eternal. Human glory
is like the flower of the field, that is soon cut down
and withered : but the glory of our exalted Redeemer
is without variableness or shadow of turning ; and
will shine with everlasting splendour. In this sense
he liveth and abideth for ever.
Christ is alive for evermore, with respect to the
merits of his death ; by which he put away sin by
the sacrifice of himself. As a proof of the imperfec-
tion of the Jewish sacrifices, the apostle says, that
they had to be frequently offered : but Christ has
by one sacrifice for ever perfected them who are
sanctified. The sacrifice he offered on the cross, is
of such transcendent excellence, that it retains its
virtue throughout all generations: and on this ground
he intercedes for his people. Hence the apostle says,
He has an unchangeable priesthood : wherefore he
is able to save them to the uttermost that come unto
God by him, seeing he ever liveth to make inter-
cession for them.
Christ is alive for evermore, as the head of the
church. His people derive all their spiritual life and
vigour from him ; they receive out of his fulness, and
grace for grace. Those who are without Christ are
dead in trespasses and sins : hence men are to come
to him that they may have life, and that they may
have it more abundantly. Those who have been
quickened by his grace and spirit, are to hold fast
N3
154 SERMON X.
whereunto they have attained. Our Saviour says to
his followers, Abide in me : as the branch cannot
bear fruit of itself, except it abide in the vine, no
more can you, except ye abide in me. I am the
vine, ye are the branches. He that abideth in me,
and I in him, the same bringeth forth much fruit ;
for without me ye can do nothing. This union with
Christ is to be progressive; for the apostle says,
Growing up into Christ, your living head in all
things. As to his own experience he says, Now I
live, but not I, but Christ liveth in me ; and the life
that I now live is by faith in the Son of God ; who
loved me, and gave himself for me.
Christ lives to defend and enlarge his spiritual
kingdom. When the prophet Daniel is speaking of
gospel times, he says, In those days shall the God
of heaven set up a kingdom that cannot be moved.
But it can only be defended by power from above,
for it is mightily assailed. Earth and hell make war
with the Lamb : but the Lamb shall overcome them;
for he is King of kings, and Lord of lords ; and they
that are with him are called, and chosen, and faith-
ful. The corruptions of human nature are hostile to
his kingdom ; but these his grace will subdue in the
hearts of his people, so that no sin shall have do-
minion over them. The apostle speaks of this grace
bringing into captivity every thought to the obedi-
ence of Christ. Superstition and false doctrine are
implacable enemies to his kingdom : but this man
of sin he will destroy by the breath of his mouth,
and consume by the brightness of his coming. His
truth is mighty, and will prevail; and will shine
brighter and brighter unto the perfect day. All
ungodliness is rebellion against his kingdom: but
he was manifested to destroy the works of the devil.
The apostle says, God having raised up his Son
Jesus, has sent him to bless you, by turning every
one of you from your iniquities. Christ will put an
SERMON X. 155
end to the reign of sin and Satan, according to his
mighty power, whereby he is able to subdue all
things to himself. He is at the head of all princi-
pality and power; and he must reign till all his
enemies are subdued : till he has the heathen for his
inheritance, and the uttermost parts of the earth for
his possession : till a voice in heaven will be heard
saying, The kingdoms of the world are become the
kingdoms of God and of Christ, and he shall reign
for ever and ever.
Christ lives for ever, as the source of felicity to
glorified saints. Because he lives, they shall live
likewise. Where Christ is, there shall his servants
be also, that they may behold his glory ; and by this
means they will have fulness of joys, and pleasures
for evermore. In these respects, behold Christ is
alive for evermore.
To this is added the term Amen. This may be a
confirmation of the preceding words, as when it is
said, verily, or truly. Some understand the word in
this place, as the response of St. John, denoting his
hearty concurrence with what is advanced ; as much
as to say, So be it, Lord : so mayest thou ever live
and reign.
Then follows these words, And have "the keys of
hell and of death. The term here rendered hell, is
not confined to the infernal regions ; it denotes the
invisible world, including all its inhabitants, whether
good or bad, happy or miserable. Death is here
personified; and is the last enemy that is to be de-
stroyed. Keys are emblems of rule and authority ;
so that the words before us denote, that Christ has
dominion over the invisible world; that he reigns
supreme over both the living and the dead; over
angels and men. He controls the invisible powers,
he determines when any one shall enter the mansions
of the dead, and what shall be his portion in that
place. No one can enter that region, nor keep from
156 SERMON X.
it, but by his permission : for he openeth, and no
man shutteth; he shutteth, and no man openeth.
Death now takes its orders from him ; and at his
command it must give up its prey. For the hour is
coming, when those that are in their graves shall
hear his voice, and come forth; those that have done
good, to the resurrection of life; and those that have
done evil, to the resurrection of damnation. He will
appoint every one tp his final destiny in the world
of spirits. The Father judgeth no man, but has com-
mitted all judgement unto the Son. He will send
the wicked away into everlasting punishment ; and
the righteous into life eternal. So that he has the
keys of the invisible world.
The description which Christ here gives of him-
self, is to enforce this exhortation, Fear not. At that
time Christians had much cause for fear ; they were
hated of the world, and sent forth as sheep among
wolves. In this respect they had reason to fear that
all sorts of pains and penalties would be inflicted
upon them ; and that the Christian community would
be utterly destroyed. And if they had given way to
such fear and despondency, they would have been
utterly unqualified for propagating the gospel. It
was therefore requisite that their minds should be
supported by a knowledge of their Redeemer, who
had all power in heaven and in earth ; and could so
establish his church, that the gates of hell could
not be able to prevail against it. In him they were
to trust, and not be afraid.
The exhortation, Fear not, is likewise seasonable
at the present day; for the followers of Christ, have
still their dangers and hardships, trials and conflicts,
which might cause them to be much afraid; and if
they were depressed by timidity, they would be unfit
for either the active or passive duties of their high
vocation. Hence it is requisite for them to have a
strong confidence in Christ, which is inspired by a
"SERMON X. 157
proper view of his infinite perfections. When they
consider what he is in himself, and what he has done
for them, they will see that their help is laid on one
that is mighty; that stronger is he that is for them,
than all that can be against them. So that it is
reasonable they should banish their fears, and be
strong in faith, bringing glory to God.
The Christian life is a warfare. The apostle says,
We wrestle not with flesh and blood, but with prin-
cipalities and powers; with the rulers of the darkness
of this world; with spiritual wickedness in high
places. In this contest, the Christian must either
conquer or perish ; and before these foes, many mighty
have fallen. They are numerous, powerful, and ma-
licious ; yet of the issue of the contest, the followers
of Christ have no reason to be afraid. Christ, as
the Captain of their salvation, will furnish them with
the armour of righteousness on the right hand and
oh the left; he will endow them with power from on
high; so that they will be able to withstand in the
evil day, and having done all to stand. So long as
they cleave unto the Lord, no weapon formed against
them shall prosper; nay in all things they are more
than conquerors through him that has loved them.
The followers of Christ are not to be afraid of un-
godly and unreasonable men. By these they may
indeed be hated and persecuted; and have many
things to suffer for righteousness' sake. But the God
whom they serve, is able to deliver them; and will
give them grace according to their day: when their
enemies come in as a flood, his Spirit shall lift up
a standard against them. Hence David says, The
Lord is my helper; I will not fear what man can do
unto me. Our Saviour says, Blessed are ye when
men shall revile you, and persecute you, and say all
manner of evil against you falsely for my sake : re-
joice and be exceeding glad, for great is your reward
in heaven : for so persecuted they the prophets, which
158 SERMON X.
were before you. By this it appears, that their en-
emies are permitted to inflict temporal injuries upon
them; but the encouragement is, that their enemies
cannot deprive them of spiritual blessings in this life,
nor of a recompense in the world to come : and then*
future recompense will be the greater, on account of
their present conflicts. Hence they are to endure,
as seeing him who is invisible. They are not to cast
away their confidence, which has great recompense
of reward. They are to gird up the loins of their
minds, to be sober, and hope to the end, for the grace
that shall be brought unto them, at the revelation of
Jesus Christ.
In their passage through the world, the followers
of Christ may be involved in much distress; they
may be greatly afflicted in mind, body, and estate.
They may be in deep waters where the billows go
over them. Yet hi these circumstances they are not
to be afraid. For though many are the afflictions of
the righteous, out of them all the Lord delivereth
them. Under their afflictions they will obtain ade-
quate support; for the Lord hath said, I will never
leave thee, I will never forsake thee: when thou
passeth through the fire I will be with thee, and the
flame shall not kindle upon thee. All their afflictions
are sanctified, to make those who are exercised
thereby, more meet for heaven. For all things work
together for good, to them that love God. When
believers are in heaviness through manifold tempt-
ations, it is that the trial of their faith, which is
more precious than gold, may be found to praise,
and honour, and glory, at the appearance of Christ.
Their light afflictions which are but for a moment,
work out for them, a far more exceeding and eternal
weight of glory. Hence they are to confide in the
Lord, and hold fast the assurance of hope unto the
end. Surely there is an end, and their expectation
shall not be cut off.
SERMON X. 159
The followers of Christ are exhorted not to fear
with respect to their final acceptance. It is true
they may be assailed with doubts and fears, when
their faith is not strong, and their evidence is not
clear. They may feel so much weakness, as to doubt
they will not be able to hold out to the end. They
may be dismayed by aview of their own unworthiness;
they may see that in so many things they offend ; and
that there is so much imperfectionin their best duties,
as to be apprehensive, that when weighed in the ba-
lances, they will be found wanting. The antidote to
thesefears, is confidence in Christ ; who died, the just
for the unjust, to bring us to God; and is the end of
the law for righteousness to every one that believeth.
He says, He that cometh unto me, I will in nowise
cast out. He will not cast them off for all their failings
and infirmities. He is able and willing to succour
them that are tempted. He has made an atonement
for their sins, and is their advocate with the Father,
And the apostle says, Seeing then that we have a
great High Priest, that is passed into the heavens,
Jesus the Son of God, let us come boldly unto the
throne of grace, that we may obtain mercy, and grace
to help hi time of need. As Christ is all-sufficient,
be not faithless but believing: or in other words, fear
not ; hut look unto Hun that is able to keep you
from falling, and at last to present you faultless,
before the presence of his glory with exceeding joy.
As the followers of Christ are not to fear the at-
tainment of final salvation, it follows of course that
they are not to fear death. If men have no hope of
heaven, they live in bondage to the fear of death.
To the ungodly, death is the Mng of terrors ; because
they have a fearful looking for of judgement, and
fiery indignation, that will devour the adversaries.
But believers are delivered from these objects of
terror. They see that Christ has brought life and
immortality to light, and has opened the kingdom of
160 SERMON X.
heaven to his people. And as they are justified and
sanctified, in the name of the Lord Jesus, and by the
Spirit of our God, they know that when their earthly
tabernacles are dissolved, they will have an house
not made with hands, eternal in the heavens. There-^
fore they^an say in the language of the apostle, For
me to live is Christ, but to die is gain. To be absent
from the body, is to be present with the Lord. O
Death, where is thy sting? O grave, where is thy
victory? The sting of death is sin, and the strength
of sin is the law; but thanks be to God, that giveth
me the victory through our Lord Jesus Christ.
Thus it appears, that confidence in Christ is a
preservative from all distressing terror and dread;
for he is an hiding place from the storm, and a covert
from the wind. Hence we may see the value of this
confidence, and should earnestly seek to have it in
our possession. We shah 1 be the better able to trust
in Christ, as we come to have more knowledge of
his perfections. As it is written, they that know thy
name, will put their trust in thee. The object of the
apostle's pursuit, was, that he might know Christ,
and the power of his resurrection, and the fellowship
of his sufferings ; that is that he might know him
experimentally, and feel the happy effects of his
merits and grace. Those know the power of his
resurrection, who are so risen with him, as to set their
affections on things above : such know the fellowship
of his sufferings, who are redeemed from all iniquity,
and can so mortify the deeds of the body, as to
be crucified unto the world. In this knowledge of
Christ, strive to abound more and more. Pray for
an increase of faith; that you may have an unshaken
confidence in Christ, both in life and in death. Put
all the concerns of your salvation into his hands;
and then from whatever quarter you may be assailed,
you will be able to say, I know whom I have be-
lieved, and am persuaded that he is able to keep
SERMON X. 161
what I have committed unto him against that day.
Fear not, is an exhortation, not addressed to
the ungodly, for such are under the curse of a
broken law ; the wrath of God abideth on them ; they
stand on the brink of destruction. They are con-
demned already, because they have not believed in
the only begotten of the Father. All that Christ
has done and suffered for a lost world, will rise up
in judgement against them; because they have neg-
lected this great salvation. Therefore, because there
is wrathbeware,lest he takethee away with his stroke ;
then a great ransom cannot deliver thee. Such are
exhorted to repent, and turn to God, and do works
meet for repentance. Let the wicked forsake his
way, and the unrighteous man his thoughts, and let
him return unto the Lord, and he will have mercy
upon him ; and unto our God, for he will abundantly
pardon. God, for Christ's sake, will forgive their
iniquities, if they flee for refuge to lay hold on the
hope set before them. Then they will be saved from
the wrath to come : and their slavish fear, will be
changed to filial confidence.
In the words before us, Christ is described as the
first and the last. So let him be in all your religious
concerns. Let him be all and in all. Alpha and
Omega, the beginning and the ending. As to the
ground of acceptance with God, determine to know
nothing but Christ and him crucified. For other
foundation can no man lay, than that which is laid,
which is Christ Jesus. Count all things loss, com-
pared with the excellency of the knowledge of Christ.
Make him all your salvation and all your desire. To
whom coming as unto a living stone, disallowed in-
deed of men, but chosen of God and precious. Whom
having not seen ye love, and though ye see him not,
yet believing, ye rejoice with joy unspeakable and
full of glory. The apostle says, He died and rose
again, that he might be the Lord both of the dead
o
162 SERMON XI.
and living: that whether we live, we should live
unto the Lord, or whether we die, we should die
unto Him; so that both living and dying, we are the
Lord's. As ye have therefore received Christ Jesus
the Lord, so walk ye in him ; rooted and built up in
him, established in the faith as ye have been taught,
abounding therein with thanksgiving.
SERMON XL
" And Aaron held his peace." LEVITI x. 3.
WORDS fitly spoken, says Solomon, are like apples
of gold in pictures of silver: and under some cir-
cumstances, silence is as much to be admired and!
commended. There is a time to speak, and a time
to keep silence ; and every thing is beautiful in its
season. And at the time to which the words before
us refer, it was seasonable for Aaron to hold his peace.
A little before this period, the Tabernacle had been
erected for divine worship ; and at its consecration,
Moses and Aaron went into the Tabernacle, and
came out and blessed the people; and the glory of
the Lord appeared unto all the congregation. And
there came a fire out from before the Lord, and con-
sumed the burnt ofiering upon the altar; which when
all the people saw, they shouted, and fell on their
faces. What the people saw, indicated that the divine
presence was with them ; that their sacrifices were
accepted; and that God had made the Tabernacle
the place where his honour should dwell. But after
these tokens of joy and gladness, there was a very
awful occurrence : Nadab and Abihu, the two sons of
Aaron, took each of them his censer, and put fire
SERMON XI. 163
therein, and put incense thereon, and offered strange
fire before the Lord, which he commanded them not.
And there went out fire from the Lord, and devoured
them; and they died before the Lord. Then Moses
said unto Aaron, This is what the Lord spake, saying,
I will be sanctified in them that come nigh me, and
before all the people I will be glorified. And Aaron
held his peace. When he heard the reason assigned
for this awful visitation, he did not break out into
any bitter complaint; he did not utter one murmuring
word; but exercised calm resignation to the will of
heaven. Hence his silence is admirable and instruc-
tive; it is an example, for all who are involved in
any afflictive dispensation.
It was a very heavy affliction that had fallen upon
Aaron. Death had made an inroad on his family;
and in more than one instance; for two of his sons
had been taken away at a stroke. And these were
his two eldest sons, whom from their rank and station,
he might have expected, would promote the honour
and prosperity of his family ; and be the support of
his .declining years. They had been consecrated to
the service of the Tabernacle; and a short time be-
fore, they had been selected with Moses and himself,
to stand on the mount in the presence of God ; and
one of them was likely to be the next High Priest,
which among the Jews, was a dignity next to the
throne : so that he had reason to expect, that they
would establish the lasting honour of his family. But
those pleasing hopes and expectations, were blasted,
by their premature death. And what would make
this more distressing, they had not died a natural
death: in this case there had been some alleviation,
by considering, that death comes in the common
course of nature, that it is the way of all flesh, the
inevitable doom of the human race. But his sons
had been killed and slain, by an unexpected occur-
rence. And what was more grievous, they had not
164 SERMON XI.
come to their end in any honourable way; not in the
accomplishment of any laudable design; but under
as much infamy and disgrace, as if they had fallen
by the hand of the common executioner. Moreover,
they had died a violent death, for they had fallen ; a
prey to devouring fire. But what was the most der
plorable, they died in their transgression, without
having any time for repentance, and under the visible
displeasure of heaven : for a fire from the Lord con r
sumed them, in the very act of their presumption;
making it manifest, that it is a fearful thing to fall
into the hands of the living God: for our God is a
consuming fire. This would wring the heart of a
pious parent, with the keenest anguish. Yet under
this heavy affliction, Aaron was so meek and re-
signed, that he held his peace.
It might have been expected, that he would have
been overwhelmed by this sudden calamity; and
would have given way to inconsolable grief, and
bitter complaint: for this has often been done, even
by such as had the fear of God before their eyes.
When Herod slew the children in Bethlehem, that
prediction was fulfilled. In Rama, there was a voice
heard, lamentation, and weeping, and great mourn-
ing, Rachel weeping for her children, and would
not be comforted. The prophet Jonah said, I do
well to be angry, even unto death. Job opened bis
mouth and cursed his day ; and said, Wherefore is
light given to him that is in misery, and life to him
that is bitter of soul. Let the day perish in which
I was bom : let darkness and the shadow of death
stain it. But Aaron's mind was so supported by
suitable reflections, that he held his peace.
If Aaron had not been of a meek and quiet spirit,
he might have found many plausible excuses for
complaint. In palliation of the conduct of his sons,
he might have pleaded, their inexperience in the
service of the tabernacle ; he might have said it was
SERMON XI. 165
an act of inadvertency, and not done out of any evil
design. But if what they had done was a wilful
transgression, a punishment less severe might have
answered the purpose of justice ; a punishment might
have been inflicted, that would have spared their
lives, and secured then: future obedience ; and which
would not have entailed so much infamy upon his
family. But in these respects, Aaron sinned not,
nor charged God foolishly . In patience he possessed
his soul, and therefore he held his peace.
No doubt, one inducement to keep silent, was,
that he saw the hand of God in this affliction : the
young men had been consumed by a fire from the
Lord. And Aaron knew that the Judge of all the
earth would do right ; for there is no unrighteousness
with God. His judgements may be unsearchable
and past finding out, but when darkness and clouds
are round about him, justice and judgement are the
habitation of his throne. Aaron might likewise be
induced to keep silence, because he saw his sons
had committed a grievous crime. A fire from hea-
ven had been kindled on the altar of burnt-offerings,
which was always to be kept burning, and never
put out : and no other fire was to be used in their
religious services. But in neglect of this ordinance,
or in contempt of it, Nadab and Abihu offered
strange fire before the Lord. It might be rendered,
profane fire, for common fire was a profanation of
the holy sanctuary. It is said, they did that which
God commanded them not; which denotes, either
that there was a command against it, or no command
for it. In either case, it was an act of disobedience
to God ; for when he states how his worship is to
be performed, to do it in any other way, is a viola-
tion of his command. Every thing relating to the
service of the tabernacle, was prescribed by the
word of the Lord ; and those who ministered in that
holy place, were to do as the Lord had spoken.
o3
166 SERMON XI.
None of these divine injunctions were to be violated
with impunity. If any person erred in the service
of God through ignorance, they were appointed to
bring a sin-offering, by which means they might
obtain forgiveness. But the Almighty declared, that
the soul which did anything presumptuously, should
be cut off" from among his people : because he hath
despised the word of the Lord, and hath broken his
commandment, that soul shall be utterly cut off"; his
iniquity shall be upon him. As the sons of Aaron
were in the priests' office, they must have known
both the divine command, and the penalty to be
inflicted for disobedience : so that when they offered
incense with unhallowed fire, it was a sin of pre-
sumption. Such a profanation of the divine ordi-
nance, in their case, can only be accounted for, by
supposing them to have been in a state of intoxica-
tion. This is probable, because, when the funeral
was over, the Lord spake unto Aaron, saying, Do not
drink wine nor strong drink, thou nor thy sons with
thee, when ye go into the tabernacle ; that ye may
put difference between holy and unholy. As this com-
mand was given on that occasion, it would appear,
that Nadab and Abihu, by the use of wine or strong
drink, had become incapable of distinguishing be-
tween holy and unholy. And when Aaron considered
the great wickedness which his sons had committed,
he held his peace.
He might also be induced to keep silence by the
consideration, that the punishment which had been
inflicted was expedient, and would prove salutary.
It was requisite, that the sin of these young men
should not go unpunished. They had set a bad ex-
ample in the face of all Israel, when assembled for
public worship, and were favoured with the visible
tokens of the divine presence. When, under these
circumstances, Nadab and Abihu offered profane
fire before the Lord, which he commanded them not
SERMON XI. 167
to do, it went to say, that the divine ordinances
might be profaned with impunity; that in acts of
worship, men might follow their own inclinations,
without any regard to the divine injunctions ; that
there was no need for fire to come from heaven upon
the altar, as common fire would equally answer the
purpose. If such transgression had not been pu-
nished, religion would have been polluted at the
fountain-head, and divine worship would have been
brought into contempt in the eyes of all the people;
at a time when public worship was newly established
among them, and in the place which God had chosen
for his habitation, and had honoured with his special
presence. To prevent those evil effects, it was requi-
site to punish such presumptuous transgression.
This awful visitation would have a salutary influ-
ence ; by this means, the people would learn that the
Almighty was a jealous God, and would not suffer
his worship to be profaned : that he was greatly to
be feared, and to be held in reverence by all those
that are about him; that he will be sanctified in
them that come nigh unto him, and be glorified by
all his worshippers. By this exemplary punishment,
the people would learn, that God is of purer eyes
than to behold sin without indignation ; that it
kindles a fire in his wrath, that will burn to the
lowest hell. They would learn likewise, that God
is no respecter of persons ; for the sons of Aaron and
the nephews of Moses, when found guilty, were not
suffered to escape. This might have a good effect
upon Aaron's surviving sons, and upon the nation in
general : for when God inflicts his judgements, it is,
that the people may learn righteousness. So when
Aaron considered these things, he held his peace.
The resignation of Aaron, when involved in dis-
tress, is left on record for our instruction. His
conduct is to be imitated by all believers ; for they
are to be followers of them, who through faith and
168 SERMON XI.
patience inherit the promises. While they axe in
the world, they may expect tribulation. Christ him-
self was a man of sorrows, and acquainted with
griefs : and it is enough that the servant be as his
Lord, and the disciple as his Master. And as they
have to. be exercised with trouble and affliction,
they have need of patience, that after they have
done the will of God, they may inherit the promises.
The patience required of Christians does not im-
ply, that they are not to feel their calamity : religion
is not intended to destroy natural sensibility ; the
most pious may have a thorn in the flesh, and their
hearts may be pierced with many sorrows ; and every
heart knows its own bitterness. Though Aaron held
his peace, there is no doubt, that he felt his afflic-
tion, both as a man and a parent. He did not eat
of the sin-offering, as the law required him to do ;
and when Moses questioned him concerning this
neglect, he said, Such things have befallen me this
day, that if I had eaten, should it have been accepted
in the sight of the Lord ? And when Moses heard
that, he was content ; he admitted that the heaviness
of his heart unfitted him for such a duty. So there
may be a deep sense of affliction, when there is
sincere resignation to the will of God. And those
who have the keenest sense of affliction, are to hold
their peace.
One inducement to this silence, is the considera-
tion, that all afflictions are sent from above. The
Almighty rules among the armies of heaven, and
doeth what pleaseth him among the children of men.
Hence the prophet says, Is there evil in the city,
and the Lord hath not done it ? This is not to be
understood of moral evil, but of the evil which men
are made to suffer : for God is not the author of sin;
he is not tempted with iniquity ; neither tempteth he
any man. But what men are made to suffer, is
either by his agency, or by his permission. In the
SERMON XI. 169
afflictions of the righteous, wicked men or evil angels
may be the instruments, but they can only execute
the divine will. Satan could not have afflicted Job,
if the Almighty had not removed his protecting
hand, which had been as a hedge about him ; and
about his house, and about all that he had on
every side. Our Saviour declared that his enemies
could have had no power against him, if it had not
been given them from above. St. Peter says, he
was delivered into their hands by the determinate
counsel and foreknowledge of God. And in the same
light God's people are to view their calamities.
When Joseph's brethren had sold him into slavery,
he said, it was God that sent him into Egypt. When
Job's flocks and herds were stolen by robbers, he
.said, the Lord gave, and the Lord taketh away.
When David was bitterly reviled by Shemei, he
said, Let him curse, for God has bidden him. And
as afflictions are sent from heaven, those who mur-
mur and complain, do in effect find fault with the
divine government : and the apostle says, Who art
thou that repliest against God ? Who will venture
to complain of the counsels of heaven ? The con-
sideration of the divine government, has silenced
the complaints of God's people in all ages. When
the armies of Israel were routed, and Eli's sons slain
in battle, he said, It is the Lord, let him do what
seemeth him good. When David was greatly in-
volved in calamity, he says to the Almighty, I was
silent, because thou didst it. Our Saviour submitted
to his sufferings, that he might do the will of him
that sent him. He said. The cup that my Father
giveth me, shall I not drink it ? Hence he was led
as a lamb to the slaughter; and as a sheep before
her shearers is dumb, so he opened not his mouth.
In this respect he suffered, leaving us an example
that we should follow his steps. In this way his fol-
lowers learn to hold their peace, by the exercise of
resignation to God.
170 SERMON XI.
This resignation is not produced by a consider-
ation only of what God is in himself, but likewise,
of the relation in which he stands to his people.
He is their Creator ; and therefore they have no
right to find fault, with the circumstances in which
they are placed, by his will and pleasure. Shall the
thing formed, say to him that formed it, Why hast
thou made me thus ? Has not the potter power over
the clay of the same lump, to make one vessel to
honour, and another to dishonour ? And cannot the
Creator do the same? God's people are under his
providential care and government, which he con-
ducts according to the counsel of his own will. The
whole plan of providence cannot be brought within
the compass of man's comprehension, and as he
cannot take in the whole at one view, he cannot
properly judge of its parts. O the depths of the
knowledge and wisdom of God ! how unsearchable
are his judgements and his ways past finding out ?
He only knows what is fittest to be done, and he
never calls in the aid of human advice. Who has
known the mind of the Lord ? or who hath been his
counsellor ? It is his place to direct all events, and
man's province is silent submission. Humble your-
selves therefore under the mighty hand of God.
The Almighty is the benefactor of his people ; they
receive the most valuable gifts from his bountiful
hand ; so that though they are a people that have
seen affliction, yet they are children of many mercies.
This consideration induced Job to exercise patience.
He said, We receive good at the hand of the Lord,
shall we not also receive evil ?
The Almighty is the guide of his people in the
journey of life ; hence they are to commit themselves
to his guidance and direction. It is not in man to
direct his steps ; therefore in all thy ways acknow-
ledge God, and he will direct thy paths, David says,
God shall guide me by his counsel all my days.
SERMON XI. 171
But in order to this, there must be submission to his
will, for it is the meek that he will teach his way.
Those who need his guidance are not to choose their
own way ; they are not to dictate to their guide ; nor
to find fault with the path in which they are led.
Their way may be rough and thorny, crooked and
perplexed ; yet it is the best for them ; for God leads
his people the right way to the city of habitation.
Thus by considering the relation in which they stand
to the Almighty, they learn to hold their peace.
The people of God may learn to be silent in
affliction, by taking a view of the sin they have
committed, and the punishment they have deserved.
After sin has been pardoned, it is to be remembered
with humiliation. To the Jewish nation it is said,
I will establish my covenant with thee, that thou
mayest remember and be confounded, when I am
pacified towards thee, for all that thou hast done,
saith the Lord God. Such are never to lose sight
of their own unworthiness, but to remember the rock
from whence they were hewn, and the hole of the
pit from whence they were dug. After St. Paul was
called to the apostleship, he remembered with self-
abasement, that he had been a blasphemer, and a
persecutor, and injurious : so that he regarded him-
self as the chief of sinners. After men have obtained
acceptance with God, they may have many failings
and infirmities ; in many things they may offend ;
even their holy things may have need of cleansing ;
so that if God was strict to mark iniquity, they could
not stand before him. It was this consideration that
humbled Job ; he had made many bitter complaints,
but by a proper view of his own unworthiness, he
was brought to resignation ; then he answered the
Lord and said, Behold, I am vile ; what shall I answer
thee ? I will lay my hand upon my mouth. I have
heard of thee by the hearing of the ear ; but now
mine eyes see thee : wherefore I abhor myself and
172 SERMON XI.
repent as in dust and ashes. Jeremiah says, Where-
fore should a living man complain, a man for the
punishment of his sin ? Micah says, I will bear the
indignation of the Lord, because I have sinned. So
when any of the people of God call their sins to
remembrance, they see they have no reason to com-
plain of their afflictions ; because they are in a better
state than they have deserved; for they have de-
served utter destruction : so that they may say, It
is of the Lord's mercy that we are not consumed ;
and because his compassion fails not, that we are yet
in the land of the living. In this way they will learn
to hold their peace, so far as to refrain from all com-
plaint : if they speak, it will be to acknowledge how
much they are indebted to the grace of God, and
to say, I am less than the least of all thy mercies ;
and not worthy the truth thou hast shown unto thy
servant. ,
Another inducement to resignation, is the spiritual
benefits which afflictions produce. They are sent on
errands of mercy. Therefore despise not thou the
chastening of the Lord, nor faint when thou art
rebuked of him ; for whom the Lord loveth he chas-
teneth ; and scourges every son that he receiveth.
This he would not do were it not to promote their
spiritual welfare ; for like as a father pitieth his chil-
dren, so the Lord pitieth them that fear him. It is
true, that no chastisement for the present is joyous,
but grievous ; but it afterwards yields the peaceable
fruits of righteousness to them that are exercised
thereby. In reference to afflictions, St. Paul says,
All things work together for good, to them that love
God. Hence it is written, Behold, happy is the man
whom God correcteth. This is what David had
proved by experience ; he says, it is good for me to
have been afflicted ; that I might learn thy statutes.
Before I was afflicted I went astray : but now have
I kept thy word. Prosperity has led many to forsake
SERMON XI. 173
the fountain of living waters ; and hew out to them-
selves broken cisterns, that can hold no water : but
sanctified affliction corrects these evils. It removes
pride from man, that he may be clothed with humi-
lity as with a garment ; it teaches men the vanity of
the world, that they may set their affections on things
above ; it makes them more frequent and earnest at
a throne of grace, and removes what hindered then*
intercourse with God ; in order that they may cleave
unto the Lord, with purpose of heart ; and make him
the portion of their souls. Job anticipated such
advantages from his affliction, for he says, when he
has tried me, I shall come forth as gold. Christ is
said to bring his people through the fire, that he may
purify them as silver. And St. Peter says, If need
be ye are in heaviness through manifold temptations ;
that the trial of your faith, being much more precious
than of gold that perishes, though it be tried with fire,
might be found unto praise, and honour, and glory,
at the appearing of Jesus Christ. Hence it appears
that afflictions are sent to the people of God to
promote their growth in grace ; the most valuable
acquisition they can obtain on this side of heaven ;
and the consideration of this inestimable benefit, is
to teach them to hold their peace.
Another inducement to silence in trouble, is the
hope of a certain and speedy deliverance. Though
many are the afflictions of the righteous, yet out of
them all the Lord delivereth them. In the course
of life, the people of God experience many signal
deliverances, in reference to which it is said, Call
upon me in the day of trouble ; and I will deliver
thee, and thou shalt glorify me. Hence, however
they are encompassed with dangers, or assailed by
their enemies, they can say, The God whom we serve
is able to deliver us. Thou art my hiding place ;
thou shalt compass me about with songs of deliver-
ance. But this will be more especially the case at
p
174 SERMON XI.
the end of life : then their deliverance will be com-
plete and everlasting. When the Israelites came to
the Red Sea, where they might have expected certain
destruction, Moses said, Fear not, stand still and see
the salvation of the Lord, which he will show you
to-day : for the Egyptians whom ye have seen to-day,
ye shall see them again no more for ever. But this,
in a higher degree, is applicable to believers when
they pass over Jordan. Then their warfare is accom-
plished, and all their afflictions terminated. The
wicked will cease to trouble them, and there the weary
are at rest. Blessed are the dead that die in the Lord ;
for they rest from their labours, and their works do
follow them. And this is a deliverance that is fast
approaching. Lift up your heads, for your redemp-
tion draweth nigh. Now is your salvation nearer
than when you believed. Weeping may endure for
a night, but joy cometh in the morning. And the
night is far spent ; and the day is at hand. By such
reflections, the hearts of God's people are established
with grace ; and thus in affliction, they learn to hold
their peace.
Another inducement to resignation, is the prospect
of a future reward. The apostle says, God is not
unrighteous to forget your work and labour of love.
Moses esteemed the reproach of Christ, greater
riches than the treasures of Egypt : for he had respect
to the recompense of the reward. The people of
God will not only be delivered out of all their trou-
bles, but they will be rewarded for them. Hence
St. James says } Blessed is the man that endureth
temptation ; for when he is tried, he shall receive the
crown of life, which the Lord has promised to all
that love him. When our Saviour spake of the
troubles, in which his followers would be involved,
he said, Rejoice and be exceeding glad ; for great is
your reward in heaven. The reward is enhanced by
all the sufferings which are patiently endured. Hence
SERMON XI. 175
the apostle says, I reckon that the sufferings of this
present time, are not worthy to be compared with
the glory that shall be revealed in us. For our light
affliction, which is but for a moment, worketh for us
a far more exceeding and eternal weight of glory.
So that all the trials of God's people, are preparing
them for a brighter crown in heaven. Hence the
darkest scenes below, will turn out the brightest in
the world to come. And while believers contemplate
this happy and glorious result of all their afflictions,
they learn, like Aaron, to hold their peace.
Resignation in adversity, is also a reasonable
service ; and a duty that is justly required, of all
the followers of Christ ; as it is profitable unto the
soul, as it is pleasing and honourable unto God,
and as it is not above their ability, considering the
assistance that is given from above. God giveth
power to the faint ; and to them that have no might
he increaseth strength. He says, as thy day is, so
shall thy strength be. When thou passest through
the waters, I will be with thee ; and through the rivers,
they shall not overflow thee : when thou walkest
through the fire, thou shalt not be burned ; neither
shall the flame kindle upon thee. Fear thou not ;
for I am with thee ; be not dismayed ; for I am thy
God : I will strengthen thee ; yea, I will help thee ;
yea, I will uphold thee with the right hand of my
righteousness. Those who are thus assisted, can
bear their trials without repining or complaint. As
they are strong in the Lord, and in the power of his
might ; they can run with patience the race set before
them. Though they have to pass through deep
waters, yet they can say with the apostle, None of
these things move me ; neither count I my life dear
unto myself, so that I might finish my course with
joy. What shall separate us from the love of Christ ?
Shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword ? Nay, in all these
176 SERMON XI.
things we are more than conquerors, through him
that loved us.
The practice of murmuring and repining, is un-
profitable and vain : it neither removes, nor lessens
any affliction : it aggravates the malady, and prevents
it from producing any beneficial result. It is like-
wise sinful ; it violates the precepts of the gospel ; it
discredits religion ; and grieves the Spirit of God.
It is one of the unfruitful works of darkness, that
must be laid aside by all the children of light. And
in order to do this effectually, Let patience have her
perfect work, that ye may be perfect and entire,
wanting nothing.
It is allowed that St. James recommends patience,
under the appellation of wisdom: by this term it
may be expressed, as it discovers so much prudence
and discretion on the part of man, and is the result
of divine instruction ; which all should be careful to-
obtain. St. Paul says, I have learned, in whatsoever
state I am, therewith to be content. This was not a
natural endowment, but an art he had acquired. And
this is equally true of patience, which is a science to
be acquired. And if any man lack this wisdom, let
him ask it of God : that is, let him pray that he may
know it to be his duty, and how it is to be performed.
The promise to Zion is, All thy children shall be
taught of the Lord : and such as are thus taught, learn
resignation to the will of Heaven. Patience is likewise
learned from the example of Christ, who was made
perfect through suffering, which he endured with per-
fect resignation. And he says, Learn of me, for I am
meek and lowly of heart, and ye shall find rest unto
your souls. Those who learn of him to have a meek
and quiet spirit, will find rest from distressing agita-
tion of mind : a rest in the assurance of the divine
favour : and they will be prepared for an eternal rest
in heaven, which is the rest that remains to the peo~
pie of God.
SERMON XII.
" BDT God forbid that I should glory, save in the cross of our Lord
Jesus Christ." GAL. vi. 14.
WHEN Paul preached in the region of Galatia, his
ministry was attended with great success ; many em-
braced the gospel, and a Church was established
on Christian principles ; but after Paul's departure,
some teachers affirmed, that unless they were cir-
cumcised and kept the law of Moses, they could not
be saved. This went to say, that Christ had not
made a sufficient sacrifice for sin : hence the apostle
declared it to be a subversion of the Christian
religion. He likewise charges these teachers with
duplicity ; affirming that they did not enforce cir-
cumcision from any regard they had to the ceremo-
nial law, but from a motive of worldly policy. He
says, As many as desire to make a fair show in the
flesh, constrain you to be circumcised ; only lest
they should suffer persecution for the cross of Christ.
Bor, neither they themselves who are circumcised,
keep the law ; but desire to have you circumcised,
that they may glory in your flesh. They did
this merely to obtain the favour of the Jews, and
worldly applause; and when they had succeeded,
they boasted of their success. To such conduct the
apostle declared his utter aversion ; and exclaimed,
God forbid that I should glory, save in the cross of
our Lord Jesus Christ.
The term, cross, is used in scripture to denote any
severe trial, or grievous calamity ; in which sense
p3
178 SERMON XII.
the followers of Christ are to take up their cross :
and this might be called the cross of Christ, as it is
endured for his sake : but the apostle is not here to
be understood of what believers suffer for Christ, but
of what Christ has suffered for them ; this appears by
the drift of. his discourse. He had been speaking,
just before, of the course which some pursued, lest
they should suffer persecution for the cross of Christ;
and the only cross for which Christians were perse-
cuted was that on which the Saviour himself was
crucified. But as all the trials of God's people are
termed the cross they have to bear, so the cross of
Christ may denote all that he suffered in the work of
redemption; whether it was bodily tribulation or
mental anguish.
In speaking of the sufferings of Christ, his cross
may be mentioned, to bring to remembrance the
death which he accomplished at Jerusalem : there
he was crucified in company with two malefactors ;
as if he had committed some enormous crime, that
required him to be made such a dreadful example of,
as a warning to others.
The cross may be used to denote all the sufferings
of Christ, because his pain and anguish were there
carried to so great an extremity, as to deprive him of
life. From the commencement of his public minis-
try, he was a man of sorrows, and acquainted with
griefs. He was despised and rejected of men, and
had to bear their hatred and contempt; and their
bitterest calumny and reproach ; and he was grieved
at the hardness of their hearts, and the baseness ; of
their ingratitude : and at the destruction they were
bringing upon themselves. So that when he beheld
Jerusalem, he wept over it, and said, O Jerusalem,
Jerusalem, thou that killest the prophets, and stonest
them which are sent unto thee, how often would I
have gathered thy children together, even as a hen
gathereth her chickens under her wings, and ye
would not !
SEEMON XII. 179
His sorrows multiplied after the rulers of the Jews
had resolved to put him to death, on a charge of trea-
son against the state, and of blasphmey against God.
A band of armed men was sent to apprehend him,
as if he had been a dangerous incendiary ; on this
account he meekly expostulated with them, saying,
Are ye come out as against a thief, to take me with
swords and staves ? Into the hands of these armed
men he was betrayed by one of his own disciples ;
another disciple scandalously denied him with oaths
and curses ; the rest of the disciples forsook him and
fled ; in this sense, he trod the wine-press alone, for
of his people there were none with him. After his
apprehension, he was treated with insult and indig-
nity. Then did they spit in his face, and buffetted
him ; others covered his eyes and smote him with
the palms of their hands, saying, Prophecy unto
us, thou Christ, who it is that smote thee. He-
rod the king, and his men of war, mocked him and
set him at nought. He was then cruelly bound
and led away to Pilate the Roman governor. Pilate
could find no fault in him, yet he delivered him to
be scourged : and when covered with blood and
wounds, he brought him forth to the people and said,
Behold the man ! But this sight produced no com-
passion in the multitude ; they still cried, Away with
him ; crucify him, crucify him ! To the barbarous
punishment of crucifixion he was condemned ; and
was compelled to bear his cross towards the place of
execution, till he fainted under the load. After all
this suffering he still survived, and would have re-
covered, if greater torture had not been inflicted
upon him : but his sufferings on the cross were more
than nature could sustain. He was fastened to the
cross by nails driven through his hands and feet ;
the cross was then fixed in the ground, in an upright
position ; which left the whole weight of his body
hanging upon his wounds. And in all this extremity
180 SERMON XII.
of torture he continued to suffer, perhaps for the
space of six hours. Human nature shudders at the
view of such barbarous cruelty, as was inflicted on
the Saviour, when with wicked hands he was crucir
fied and slain.
The sufferings of Christ may be called his crossj
as there was then the most visible display of them/
It is true indeed, that all his sufferings on the cross
were not visible; and probably the greatest of them
was what no man could see ; for he bore the curse
of the law ; and such was the anguish of his spirit,
that he exclaimed, My God, my God, why hast thou
forsaken me ? But still there was a more visible
display of his sufferings on the cross, than anywhere
else. When his enemies came to take him, he said^
This is your hour and the power of darkness: this?
might imply, that evil spirits, the rulers of the dark-ri
ness of this world, were permitted, in some extra-?
ordinary way, to wage war against him; but this
was a spiritual conflict which no mortal could see.: ;
He suffered unspeakable anguish, before he fell
into the hands of his enemies ; his soul was exceed-
ingly sorrowful, even unto death ; and he kneeled
down and prayed, saying, Father, if thou be willing,
remove this cup from me : and being in an agony,
he prayed more earnestly ; and his sweat was as if
it were great drops of blood falling down to the
ground. But this was not done in public, but in
private ; during the shadows of the night, and in _,
very solitary place. But the crucifixion took place
in the middle of the day, and in the open view of
multitudes of people, which came up to Jerusalem;
at the Passover. St. Luke says, When they were;
come to Calvary there they crucified him ; and the
people stood beholding : and the rulers also with
them derided him, saying, He saved others, let him
save himself, if he be Christ, the chosen of God.
The soldiers also mocked him, saying, If thou be
the king of the Jews, save thyself.
SERMON XII. 181
The sufferings of Christ may be called his cross,
because there they came to a termination. Having
hung on the cross, till all was accomplished for which
he came into the world, he cried with a loud voice,
saying, Father, into thy hands I commend my spirit;
and when he had thus spoken, he gave up the ghost.
And when his enemies had lolled the body, there was
no more that they could do. He could no more be
subjected to pain and sorrow. The doleful scene of
his sufferings was ended ; and these sufferings were
what the apostle calls the cross of Christ; in which
he was resolved to glory : that is, he would view them
with rapture, and speak of them with exultation.
But extreme suffering considered in itself, is more
likely to excite sorrow than joy. When punishment
is inflicted on a criminal, it draws nothing but tears
from compassionate spectators. If they are obliged
to confess, that the punishment is richly deserved,
yet still they cannot but grieve, for a fellow creature
in distress. And there is more cause for grief, when
punishment is inflicted on an innocent person; more
especially if that person was kind, and tender hearted,
and went about doing good, as was the case with our
Saviour. In what light then could the apostle con-
template the sufferings of Christ, when he found them
such a source of joy and gladness ? Before we reply
to this, it may be observed, that crucifixion was not
only a painful death, but likewise one of the greatest
degradation. It was often thought too infamous for
robbers and murderers, unless they were likewise
slaves, or persons regarded as worthless and con-
temptible. Hence the doctrine of the cross, taught
by the apostle, appeared mean and despicable in the
eyes of the world. In reference to this the apostle
says, The Jews require a sign, and the Greeks seek
after wisdom: but we preach Christ crucified, unto
the Jews a stumbling block, and unto the Greeks
foolishness. The Jews expected that the Messiah
182 SERMON XII.
would appear surrounded with worldly grandeur:
on this account, his death on the cross, became to
them a stone of stumbling, and a rock of offence.
The Greeks sought after earthly science, which they
could not reconcile with the doctrine of a crucified
Saviour ; .hence they regarded the preaching of the
cross of Christ, as extreme folly, which ought to be
despised and rejected, by all reasonable and honour-
able men. But the apostle was not ashamed of the
gospel, though its author had died upon the accursed
tree : he was so far from being ashamed of it, he de-
termined to glory in the cross of Christ, and in that
only.
The reason of this was, he knew its intrinsic excel-
lence, its benevolent design, the great work it would
accomplish, and the benefits it would produce, in
earth, and in heaven, in time, and in eternity.;
The scriptures teach, that the death of Christ made :
reconciliation for iniquity. The Messiah was cut
off, not for himself, but for the sins of the people.
He hath borne our griefs and carried our sorrows.
The Lord laid on him the iniquities of us all. He
was wounded for our transgressions; and bruised for
our iniquities. He is the propitiation for our sins ;
and not for ours only, but for the sins of the whole
world. He appeared in the end of time, to put away
sin by the sacrifice of himself. This is what all the
sacrifices under the law could not accomplish; the
blood of bulls and of goats, could not take away sin :
and if sin had not been taken away, the human race
could not have escaped eternal perdition. Therefore
those who view the death of Christ as a sacrifice for
sin, will joy in God, through our Lord Jesus Christ,
by whom they have received the atonement: or in
other words, they will glory in the cross of Christ.
One excellence of the cross of Christ, is the con-
firmation it gives to divine truth, by the fulfilment
of ancient prophecy. The prophets testified before-
SERMON XII. 183
hand, the sufferings of Christ, and the glory that
should follow. Isaiah, for instance, says, The chas
tisement of our peace was upon him ; and with his
stripes we are healed. He is brought as a lamb to the
slaughter, and as a sheep before her shearers is dumb,
so he opened not his mouth. He was cut off out of
the land of the living. It pleased the Lord to bruise
him, and put him to grief. He shall see of the travail
of his soul and be satisfied: he shall justify many,
for he shall bear their iniquities. He hath poured
out his soul unto death: he was numbered with,
transgressors, and made intercession for them. All
these predictions were remarkably fulfilled, when
Christ died on the cross ; which proves that prophecy
did not come by the will of man; but holy men of
old, wrote and spoke as they were moved by the
Holy Ghost. So that the scriptures are given by
inspiration of God, and are able to make men wise
unto salvation.
Another excellence of the cross of Christ, is, that
it was the commencement of a new dispensation; it
brought in a better covenant, established upon better
promises. The ceremonial law was a burden the
fathers were not able to bear; but all these rites are
abrogated by the sacrifice of Christ. Hence the
apostle says, Stand fast in the liberty wherewith
Christ has made us free, and be not entangled again
with the yoke of bondage. Christ was the substance
of all that had been shadowed forth, in the legal ser-
vices. By the shedding of his blood, which cleanseth
from all sin, he superseded all the oblations and
sprinklings of the Tabernacle.
" Aaron may lay his robes aside,
His mitre and his vest,
Since Christ himself came down to be,
The offering and the priest."
The death of Christ might be said to consecrate
every region for divine worship. Religious solemnities
184 SEBMON XII.
were then no longer to be confined to one templef,
and one people; for a spiritual worship was intrb-
duced, equally adapted to every place; and whicn
might be everywhere performed with acceptance to
God, and with efficacy to the souls of men. Hencte
Christ says, Where two or three are met in my namiey
there am I in the midst of them. The ceremonial law
had been a wall of separation between the Jew and
the gentile, this was now put away, that they might
become one fold, under one shepherd; that they
might be all one in Christ Jesus. The death of Christ
was the signal to preach the gospel to the gentile
nations; by which means, the people that sat in
darkness have seen a great light: and to them that
were in the region and shadow of death, light is sprung
up. In these respects, the apostle had reason to
glory in the cross of Christ. i ' ^
Another excellence of the cross, is, the manifest-
ation it makes of the divine perfections. The glory
of God is seen in the face of Christ. Even the
Mount of Transfiguration, when the countenance of
Christ shone like the sun, did not display so much
of the divine glory, as Mount Calvary does to the
eye of faith. The heavens declare the glory of God,
and the firmament showeth his handywork : on this
account when he laid the foundations of the earthy
the morning stars sang together, and all the sons of
God shouted for joy. But the work of redemption
completed on the cross, brings more glory to the
Almighty : as it was more glorious to rescue immor-
tal souls from endless misery, than it was at first to
give them existence.
The cross of Christ displays divine wisdom : as it
magnifies the law and makes it honourable, when
the penalty is not inflicted on the transgressor. As
it makes the exercise of the greatest mercy consist-
ent with the strictest justice ; and as it secures future
obedience more effectually by the pardon of sin,
SERMON XII. 185
than could have been done by the punishment of
the guilty. It does this by producing a love to God,
which is the fulfilling of the law : not a substitute
for it, but a divine principle from which obedience
proceeds ; that obedience, which is the most de-
lightful to man, and the most acceptable to God.
This is the wisdom of God in a mystery.
-. The cross of Christ, is a display of divine power.
When Christ was made perfect through sufferings, he
became the author of eternal salvation to them that
obey him. He was manifested to destroy the works
of the devil : and to deliver those who through fear
of death were subject to bondage. By his death on
the cross, he bruised the head of the old serpent ;
he made an end of ski, and brought in an everlasting
righteousness. He took away the sting of death, he
opened the prison to them that were bound ; he de-
livered immortal souls from going down to the pit,
and opened the kingdom of heaven to all believers.
He spoiled principalities and powers, making a show
of them openly, triumphing over them by bis death
on the cross. Hence the apostle calls, Christ cruci-
fied, the power of God, and the wisdom of God.
The cross of Christ displays divine justice: it
shows that sin does not go unpunished. When the
bitter cup could not pass from Christ, it proved that
it is a fearful thing to fall into the hands of the
living God, for our God is a consuming fire. When
Christ suffered for our offences, divine justice re-
ceived satisfaction that was adequate and complete :
more complete than it could have been, by any
punishment inflicted on the guilty.
But if the cross of Christ makes one divine attri-
bute shine brighter than the rest, it is that of God's
love. We have many displays of divine love in our
creation, in our preservation, and in all the blessings
of this life, but above all in the redemption of the
world by our Lord Jesus Christ. For God so loved
Q
186 SERMON XII.
the world, that he gave his only begotten Son, that
whosoever believeth in him, should not perish, but
have everlasting life. Herein is love, not that we
loved God, but that he loved us, and sent his Son
to be the propitiation for our sins. This is that love
that surpasseth knowledge, and will for ever remain 1
a mystery to men and to angels. And as the cross
of Christ brings glory to God in the highest, it is a
proper subject of exultation.
The cross of Christ, is the source of his own me-
diatorial glory. We see Jesus, for the suffering of
death, crowned with glory and honour. As he
humbled himself, and became obedient unto death,
even the death of the cross, therefore God hatn
highly exalted him, and given him a name which- is
above every name ; that at the name of Jesus everjK
knee should bow, of things in heaven, and things in"
earth, and things under the earth ; and that every
tongue should confess that Jesus Christ is Lord, ; tcl-
the glory of God the Father. He is the head over
all things to the church ; all things are put under
his feet. He is exalted far above all principality
and power. At his ascension it was said, Lift up
your heads, O ye gates; and be ye lifted up, ye
everlasting doors ; and the king of glory shall come
in. John heard the heavenly host, saying with a
loud voice, "Worthy is the Lamb that was slain, to
receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing. This honour
he receives, because he has redeemed us to God by
his own blood ; and hence it is proper to glory in
his cross.
The cross of Christ has likewise this excellence,
it is the source of all the new covenant blessings,
which are bestowed on mankind. In particular, it is
the source of pardoning mercy : God, for Christ's
sake, forgives men their iniquities. Without the
shedding of his blood there could have been no re-
SERMON XII. 187
mission : hence it behoved Christ to suffer, and to
rise from the dead the third day j that repentance
and remission of sins should be preached in Ms
name among all nations, beginning at Jerusalem.
Paul says, We have redemption through his blood,
the forgiveness of sins, according to the riches of
his grace. The cross of Christ is likewise the source
of sanctincation. If the blood of bulls and of goats,
and the ashes of an heifer sprinkling the unclean,
sanctifieth to the purifying of the flesh ; how much
more shall the blood of Christ, who through the
Eternal Spirit, offered himself without spot to God,
purge your consciences from dead works, to serve
the living God? He gave himself for us, that he
might redeem us from all iniquity; and purify to
himself a peculiar people, zealous of good works.
On the cross a fountain was opened for sin and un-
cleanness, which cleanseth from all nlthiness of
flesh and spirit ; and brings men to fellowship with
God ; for the blood of Jesus Christ his Son cleanseth
us from all sin ; that we may walk in the li ght, as
God is in the light, and have fellowship one with
another. From the cross of Christ men derive a
title to heaven, and a meetness for it : all who are
now in glory, have washed their robes, and made
them white in the blood of the Lamb : therefore are
they before the throne of God, and serve him day
and night in his temple. Hence it may be seen,
that there is much reason to glory in the cross of
Christ.
But this cannot be done by such as are strangers
to regenerating grace. While people remain in this
state, the gospel is as a light shining in a dark place,
and the darkness comprehendeth it not. While the
veil is upon the heart, the cross becomes of none
effect. Christ appears as a root out of a dry ground,
that has no beauty nor comeliness in him to make
him be desired. Before men can glory in what Christ
188 SERMON XII.
has done and suffered for them, they must see their
need of a Saviour. They must see and feel their
guilt and condemnation, their danger of destruction,
and their own utter helplessness ; and as this humbles
the sinner, it exalts the Saviour, and teaches them
to appreciate his merits and grace. Another truth
to be received, before men can glory in the cross of
Christ, is the atonement he made for sin, by his
sufferings and death: for it is only as he was made
sin for us, that we can be made the righteousness of
God in him : it is only as he bore our iniquities, in
his body on the tree, that by his stripes we can be
healed: it is only so far as he suffered, the just for
the unjust, that he can bring us to God. Unless
Christ suffered in the sinner's room and stead, there
would be no more reason to glory in his cross, than
in the cross of St. Peter, or any of the martyrs.
Another doctrine to be received before men can
glory in the cross of Christ, is that of his divine
nature: that he was God manifest in the flesh. No
creature could hare saved immortal souls from eternal
destruction, he could not have given to God a ransom
for them. It was the divinity of Christ, that gave
infinite merit to his sufferings and death. It is this
that makes him the foundation of his people's con-
fidence, and the source of their joy and exultation.
It is however, not the mere notion of these doc-
trines, that will avail; they must be revealed to the
heart by the Spirit of God. When Peter came to
the true knowledge of Christ, our Saviour said, Mesh
and blood has not revealed it unto thee, but my
Father, who is in heaven. So he that commanded
light to shine out of darkness, must shine into the
hearts of men, that they may know the things which
are freely given them of God. The truth revealed by
the Spirit, must be received by faith; for it is he that
believeth that shall be saved. Faith is not to be
understood of a mere assent to the truth, it includes
SERMON XII. 189
a cofidence in Christ, as a free, a present, and an
all-sufficient Saviour. To you that thus believe, he
is precious. Whom having not seen, ye love; and
though now ye see him not, yet believing, ye re-
joice, with joy unspeakable and full of glory.
The ungodly cannot glory in the cross of Christ,
because they have no participation in his merits
and grace : for what communion hath light with
darkness, or Christ with Belial? All the workers
of iniquity are enemies to the cross of Christ; and it
has an awful aspect towards them: it shows that
their sins are inexcusable; and are aggravated by
rejecting the remedy which heaven has provided. If
they perished who despised Moses' law, of how much
sorer punishment will they be counted worthy, who
have trod under foot the blood of Christ? So that
if the ungodly could discover the excellencies of the
cross, they could not glory in it, because it leaves'
them in their guilty state, and increases their con-
demnation. Before men can glory in the cross, they
must receive Christ as their prophet, their priest, and
their king. It is to them that receive him, that he
gives the power to become the sons of God. Then
they are passed from death unto life ; and can say,
The life that I live, is by faith in the Son of God ;
who loved me, and gave himself for me. And such
as these, and these only, are able to glory in the cross
of Christ.
Those who glory in the cross of Christ, will show
it by their deportment ; they will make it manifest
by their life and conversation. Having lighted a
candle, they will not put it under a bushel, but on
a candlestick, that it may give light unto all that
are in the house. They will arise and shine, be-
cause their light is come, and the glory of the Lord
is risen upon them. They will make an open avowal
of it before the world : and to every one that asketh
a reason of the hope that is in them, they will be
Q 3
190 SEBMQN XII.
ready always to give an answer with meekness and
fear. They will not trust in an arm of flesh; they
will place no dependence on their own performances,
as the meritorious cause of their acceptance with
God ; they will count all things loss for Christ ; and
be determined to know nothing but Christ and him
crucified. This will inspire their devotions, and
mingle with their addresses at a throne of grace.
When they make their requests known unto Godj
by prayer and supplication, they will plead what
Christ has done and suffered for them : whether they
petition for blessings to be bestowed, or return thanks
for favours received, they will do all in the name of
the Lord Jesus. In the fulness of their hearts they
will exclaim, Thanks be to God for his unspeakable
gift : Unto him that loved us, and washed us from
our sins in his own blood, to him be glory and do-
minion for ever.
Those who glory in the cross of Christ, will re-
commend it to sinners, as the only way of salvation ;
for there is no other name given, by which any can
be saved, but the name of Christ. They will re-
commend what was completed on the cross, as a
sure foundation which God has laid in Zion ; as a
refuge, to which sinners may flee and be preserved ;
as a rest to the weary and heavy laden; and as a
sovereign balm for every wound.
( Thus will they tell to sinners round,
What a dear Saviour they have found ;
They'll point to his redeeming blood,
And say, Behold the way to God.'
Those who glory in the cross of Christ, will be
careful to adorn this doctrine by a holy life and con-
versation. Some perverted this doctrine, by sepa-
rating it from holiness of heart and life ; as if it
allowed men to live in disobedience to God. To
such, the apostle says, Shall we continue in sin that
grace may abound ? By no means ; how shall we
SERMON XII. 191
who are dead to sin, live any longer therein ? Let
every one that names the name of Christ, depart
from iniquity. Through the merits of Christ, men
are made free from sin, that they may become the
servants of God ; having their fruit unto holiness and
their end eternal life. Christ says, I am the vine,
ye are the branches ; he that abideth in me bringeth
forth much fruit ; but without me ye can do nothing.
Herein is my Father glorified, that ye bring forth
much fruit ; so shall ye be my disciples. The grace
of God that bringeth salvation, teaches men to live
soberly, righteously, and godly, in the present world.
Those who glory in the cross of Christ, find that
God is the portion of their souls, and this keeps them
from all undue attachment to the world. Thus saith
the Lord, Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might, let
not the rich man glory in his riches. In these things
the carnally-minded seek all their happiness, and
place all their confidence : but in the day of trial,
they will be found to be vanity and vexation of spirit.
Believers in Christ do not set their hearts upon
earthly things. He that is born of God overcometh
the world : and this is the victory that overcometh
the world, even our faith. Faith in Christ procures
the divine favour, and the hope of an inheritance,
incorruptible, undefiled, and that fadeth not away.
And those who have this felicity, set their affections
on things above, and lay up their treasure in hea-
ven: and then they are able to avow, that they, are
crucified unto the world, and the world unto them.
And such are kept by the power of God through
faith unto salvation.
Those who can glory in the cross of Christ, will
be able to triumph over death. The sting of death
is sin : and the strength of sin is the law : but by the
work which Christ completed on the cross, his peo-
ple are delivered from the curse of the law : and this
192 SERMON XII.
deprives death of all its terrific power ; it is now
conquered and disarmed, and its approach gives no
dismay to those who have an unshaken confidence in
him who died for them, and rose again : for whether
living or dying, they are the Lord's. Hence they
can say, -For me to live is Christ, and to die is gain.
Now, Lord, lettest thou thy servant depart in peace,
for mine eyes have seen thy salvation. For I know
that my Redeemer liveth ; and though worms de-
stroy this body, yet in my flesh shall I see God.
O Death, where is thy sting ? O Grave, where is
thy victory? Thanks he to God, that giveth us
the victory through our Lord Jesus Christ.
Those who glory in the cross of Christ, know it
will be the cause of their final acceptance at the bar
of God. On this account they can make this solemn
declaration,
" When from the dust of death I rise,
To claim my mansion in the skies,
Even then this shall be all my plea,
Jesus hath lived, hath died for me."
The cross of Christ will be the subject of the new
song in heaven, where the redeemed will sing, Sal-
vation to our God, and to the Lamb for ever and ever.
In order to make you happy in life, happy in
death, and happy in the eternal world, all that is
requisite, is to be able to glory in the cross of Christ.
SERMON XIII.
" WHEN the unclean spirit is gone out of a man, he walketh through
dry places, seeking rest; and finding none, he saith, I will return
unto my house whence I came out And when he cometh, he
findeth it swept and garnished. Then goeth he, and taketh to him
seven other spirits more wicked than himself ; and they enter in,
and dwell there : and the last state of that man is worse than the
first." LUKE xi. 24^-26.
A JUDICIOUS commentator, says, ' That in explaining
c the scriptures, and especially the parables, the ge-
' neral scope and intention of the writer is to be
1 regarded, and not every word and syllable of the
( parable ; else the Expositor will lose his time in
1 endeavouring to explain what is inexplicable, or
f make the author say many things he never in-
' tended.' It is highly requisite to be guided by
this rule of interpretation ; more particularly so, when
the portion of scripture to be explained, is abstruse
and obscure ; as is the case with that which is now
before us. This parable is founded on demoniacal
possession, of which many instances are recorded
in scripture. Some men were possessed by evil
spirits, which grievously tormented them, till they
were delivered by a divine power ; and even after
such a deliverance, they might fall under the same
calamity, in a more aggravated state. Whether that
was inflicted, in all cases, as a punishment for some
turpitude of conduct, there is no evidence to prove ;
but it appears this was sometimes the case, because
the parable was delivered as a warning to the work-
ers of iniquity. The occasion of this parable, was
194 SERMON XIII.
the great opposition that was made to our Saviour's
ministry. He had wrought a miracle on a demoniac;
and when the evil spirit was expelled, the dumb
spake, and the people wondered. But some of the
Jews said he cast out devils by Beelzebub ; to which
he replied, If Satan cast out Satan, how can his
kingdom stand ? And in the way of admonition, he
delivered the parable that is now before us ; and ad-
ded, Even so shall it be with this wicked generation.
He had before said, If I cast out devils by the Spirit
of God, then the kingdom of God is come unto you :
and now he lets them know, that if they continued
their malicious opposition to the gospel kingdom,
they would forfeit their privileges, be given up to
the hardness of their hearts ; and be deeper sunk in
sin and misery than they were before : their last state
would be worse than the first. The question here
is, how far, and in what sense, the parable applies
to people at the present day ? There are two kinds
of demoniacal possession spoken of in scripture : one
is corporeal, and the other mental : in the former, an
evil spirit controlled the organs of the human frame ;
in the latter, an evil spirit influenced the heart, and
instigated it to ithat which was evil in the sight of
God. The effect of the former possession, was dread-
ful pain and anguish; the effect of the latter, was
sinful thoughts and actions. It is to the latter, or as
it may be termed, a spiritual possession, that our
remarks will be confined. We shall inquire how far,
in this sense, the parable applies to the present ge-
neration.
The first clause which here calls for attention, is,
Wlien an unclean spirit is gone out of a man.
This implies a previous possession by the evil spirit,
and so far as we are concerned, not of the body, but
of the soul. That Satan has power over the hearts
of the ungodly, is what the scriptures clearly and
strongly maintain. He instigated Judas to betray
SERMON XIII. 195
Christ ; he filled the heart of Ananias to lie to the
Holy Ghost : he has dominion over all the workers
of iniquity, for St. John says, He that committeth
sin is of the devil : St. Paul says, The god of this
world has blinded the minds of them that believe
not, lest the light of the gospel should shine unto
them. He likewise declares, that the prince of the
power of the air, is the spirit that worketh in the
children of disobedience. By this means they be-
come so assimilated to the wicked one, as to be
enemies to all righteousness ; and full of all subtlety
and malice : on which account they are called his
children. Our Saviour says, Ye are of your father,
the devil, whose works ye do.
The Holy Spirit fills and rules the hearts of God's
people ; Barnabas, for instance, was a good man, and
full of the Holy Ghost ; and all believers are ex-
horted to be filled with the Spirit : and the residence
of the Holy Spirit in their hearts is evinced by their
dispositions ; for the fruit of the Spirit is love, joy,
peace, long-suffering, gentleness, goodness, faith,
meekness, temperance. In like manner the residence
of the wicked one in the hearts of the ungodly, is
manifest by their evil dispositions ; by their unbelief
and hardness of heart ; by their envy, hatred, and
malice: by their propensity to iniquity, and their
aversion to that which is good. By their fruits ye
shall know them. Wherever there is a carnal mind
at enmity with God, there Satan has his seat.
The wicked one assails the people of God, but
they keep the enemy without : they will not suffer
his evil suggestions to lodge within them : they resist
the devil, and he flees from them. It is otherwise
with the ungodly ; Satan has gained admission into
the citadel of the heart, where he takes up his resi-
dence, and subjects everything to his sway : sinners
are led captive by the devil at his will. The corrup-
tions of human nature are the strong-holds, where he
196 SERMON XIII,
takes up his position, and exercises his dominion.
This is a deplorable state ; for it is a state of alien-
ation from God, and of hostility against his govern-
ment. All such are in the gall of bitterness, and the
bond of iniquity. Destruction and misery are in
their ways. ; and the way of peace they know not.
But from this direful thraldom, there is a happy
deliverance, when the unclean spirit goeth out of a
man. Yet on his part, this is never a voluntary
action; his name is Apollyon, the destroyer; he goes
about seeking whom he may devour; and when he
has once seized his prey, he will never willingly let
it escape. Whenever he goes out of a man, it is by
compulsion: and he is never expelled by human
power. Those who live in sin, have neither inclina-
tion nor ability for such an enterprise. The service
of Satan affords gratification to their corrupt passions
and appetites; so that they are his willing slaves;
and have no desire to be liberated: and of themselves
they have no power to throw off his yoke. They are
tied and bound with the chain of their iniquities, till
the pitifulness of God's tender mercy loose them.
When a strong man armed, keepeth his palace, his
goods are in peace ; but when a stronger than he
cometh upon him, and overcometh him, he taketh
from him all his armour, wherein he trusted, and
divideth his spoils. Christ is stronger than all the
powers of darkness ; and he was manifested to destroy
the works of the devil. He spoiled principalities
and powers, triumphing over them by his death on
the cross ; and it is by the power of his grace, that
the unclean spirit is expelled from the heart of man.
The gospel is the usual instrument employed; Paul,
speaking of his own mission, says, He was sent to
turn men from the power of Satan unto God : for the
weapons of our warfare, are not carnal, but mighty
through God, to the pulling down strong holds,
casting down imaginations, and every high thing,
SEKMON XIII. 197
that exalteth itself against the knowledge of God, and
bringing into captivity, every thought, to the obedi-
ence of Christ. This ministry is to be exercised, that
men may recover themselves out of the snare of the
devil. Before this is accomplished, they are con-
vinced of their guilt and degradation ; they see and
feel that they are slaves to sin and Satan, and con-
sequently in the way to perdition. In this state they
are brought to cry, O wretched man that I am, who
shall deliver me from the body of this death ! Save
Lord, or I perish : God be merciful to me a sinner.
And when this conviction and contrition, are followed
by faith in Christ, they experience a deliverance ;
they are translated out of the kingdom of Satan, into
the kingdom of God's dear Son : and when the Son
makes diem free, they are free indeed. No sin has
dominion over them; and where sin has no dominion,
Satan can have none. In this way the unclean spirit
goeth out of a man.
Then he walketh through dry places, or desert
places, seeking rest, and finding none. This figurative
description of an evil spirit's operations, is thrown
into the parable as a decoration; but though it is not
to be literally understood, yet it contains a moral
signification : it shows that the human heart, is the
most acceptable place of abode to an unclean spirit.
One reason of this is, because the heart of man in its
corrupt state, is deceitful above all things, and desper-
ately wicked. Out of the heart proceed evil thoughts,
murders, adulteries, thefts, false witness, and blasphe-
mies. All the pollutions there are in the world, come
from the heart of man. When all flesh had corrupted
its way; and the earth was filled with violence; God
looked down from heaven, and saw that every imagi-
nation of the thoughts of men's hearts, were only evil,
and that continually. On this account the heart of
man is the most agreeable residence to an unclean
spirit.
E
198 SERMON XIII.
Another reason of the preference, which an evil
spirit gives to the human heart, is because he can
there most effectually oppose the designs of the Al-
mighty ; for so long as an evil spirit rules in the heart,
God's commands are violated; his counsel is rejected;
his mercies .are abused; his worship is profaned; his
truth is corrupted; his grace is despised; his name is
dishonoured; and his Spirit is grieved. Men are in
a state of rebellion against heaven, and every evil
work is produced. This is gratifying to an evil spirit,
as he is at enmity with God.
Another reason of the preference which an evil
spirit gives to the human heart, is, because he can
there do the most injury to man: for he can there
effect the destruction of the soul: this is the end of
all his devices, and he cannot be satisfied without its
accomplishment. It is true, that Satan showed an
alacrity in afflicting Job, in his person and temporal
concerns; but this was intended to instigate him to
wickedness, that it might ruin his soul. But when
Job under affliction, sinned not; nor charged God
foolishly, the enemy was baffled and mortified; and
found he had been labouring on barren ground. If
he were permitted to raise destructive tempests,
through sea and land; and if earthquake, pestilence,
and famine were at his command; he could only kill
the body, and then there would be no more that he
could do ; but by taking up his abode in the heart,
he can destroy both body and soul in hell. So that
it is in the human heart, where he can most effectually
accomplish his malicious designs, which is the rest
he is seeking for; and on this account, every other
region is to him a desert place, where he finds no rest.
Then he saith, I will return to my house whence
I came out : and when he cometh, he findeth it swept
and garnished. How is this to be understood?
Commentators say, that the evil spirit found his for-
mer habitation swept of every religious principle ;
SERMON XIII. 199
destitute of every gracious disposition ; and garnish-
ed with all manner of sinful propensities, and wicked
habits, including an evil tongue, and a malicious
heart ; forming a suitable abode for an unclean spirit,
who only takes up with ready furnished lodgings.
This would be consistent, if the drift of the parable
was confined to the case of a demoniac, properly
so called ; or a bodily possession by an evil spirit ;
because after such a spirit was cast out, the man
might fall into transgression, for which he might be
punished, by the return of the same demon with other
evil spirits. But it is allowed that the scope of the
parable applies likewise, to such an expulsion of an
evil spirit, as takes place when a sinner is converted
to God. Yet when it is so applied, it is a great mis-
take to suppose, that the human heart is destitute of
all the fruits of the Holy Spirit, and full of iniquity,
during the absence of the evil spirit ; for men are only
under the influence of sin, when they are under the
influence of satan. The scriptures attribute all sin
to his agency ; when the tares appeared among the
wheat it is said, the enemy that sowed them is the
devil : this is equally true in every other case, where
sin is practised ; for he that committeth sin is of the
devil. Wherever sin reigns, there satan reigns. He
that is born of God sinneth not ; he keepeth himself,
and the wicked one toucheth him not : that is so long
as he keeps himself from sin, so long he keeps him-
self from Satan, and no longer : for wherever sinful
habits are indulged, there Satan has the dominion.
The notion, that the wicked one only takes up with
ready furnished lodgings, is erroneous ; for he over-
came our first parents in paradise ; and he even as-
sailed our Saviour, who said, the prince of this world
cometh, and hath nothing in me. The desire which
an evil spirit has to enter the heart of man, is for the
sake of the mischief he can do there ; so that he could
have no motive to enter, if his work could be done
200 SERMON XIII.
as well without him as with him. Where the unclean
spirit has been cast out of a man by regenerating
grace, the heart will be free from sin, having its fruit
unto holiness. Therefore when this parable is ap-
plied to spiritual possession, the only way to avoioVih-
congruity, and to make the parable consistent with it-
self, andVith other parts of scripture, is to under-
stand, that when the evil spirit returns to his former
habitation, he finds it empty of evil, swept of all its
polutions, and garnished with divine grace ; with such
ornaments as are, in God's sight, of great price. It is
a good thing for the heart to be so established with
grace; yet this will not prevent the enemy from
striving to obtain an entrance ; nor does it always
prevent his success.
So, lie goeth and taketh to him seven other spirits,
more wicked than himself. Among fallen angels,
some may be more wicked than others; because
some may have larger capacities, which will contain
more evil. Those who were the highest before the
fall, may be most wicked since that event. Out of
these he selected seven ; which were as many as he
could obtain, or as many as he judged would be
adequate to his purpose. As the heart which he
intended to attack, was strongly fortified, with re-
ligious principles, and good resolutions, he might
expect powerful resistance. On this account he
collects additional forces, that he might invest the
citadel on all sides ; and in order to be more sure
of victory, and more speedy in his conquest.
The result is, these evil spirits enter in and dwell
there. By this, is not to be understood, that the
enemy always succeeds in his attempts to gain the
possession of the human heart ; if he always suc-
ceeded, every heart would be subject to his sway,
for all are repeatedly assailed by his subtlety and
malice. No degree of holiness can preserve a man
from temptation : Christ himself was led into the
SERMON XIII. 201
wilderness to be tempted of the devil ; how then can
any of his followers expect to escape ? But not-
withstanding all the assaults of the wicked one, there
are many that hold on their way ; and in the Lord
grow stronger and stronger. When the messenger
of Satan buffeted St. Paul, he found the grace of
Christ sufficient for him ; and so do all who cleave
unto the Lord with purpose of heart; Satan will be
bruised under their feet, and they will come off more
than conquerors, through him that has loved them.
We are compassed about with a cloud of witnesses,
which prove, that the enterprises of Satan are often
baffled and defeated.
When it is stated, that evil spirits enter in and
dwell there ; it is not to be understood, that they do
this forcibly, against the will of the man himself.
In cases of bodily possession, it was otherwise ; a
man had no power to avoid it ; but that was not his
sin, but his punishment. Nothing can be done, that
militates against a man's salvation, except by his
own concurrence. So that in the case of spiritual
possession, it is always a man's fault, when the
enemy accomplishes his purpose. All that an evil
spirit can do, in order to vanquish the human heart,
is to employ temptation : and the apostle says, There
hath no temptation taken you, but such as is com-
mon to man ; and God is faithful, who will not suffer
you to be tempted above that ye are able, and will
with the temptation also make a way to escape. If
Satan could subdue the human heart by force, man
could not be in a state of probation ; he could not
be accountable to God for his conduct ; it would be
unreasonable, and preposterous to bring his works
into judgement; all the warnings and admonitions
of scripture would be to no purpose ; all vigilance
and circumspection would be unavailing ; and he
that walketh uprightly, would not walk surely ; and
all the promises of divine protection would fail of
202 SERMON XIII.
accomplishment. It follows therefore, incontestibly,
that whenever the enemy gains possession of the
heart, there is always a voluntary, and consequently
a culpable yielding on the part of man. He has
himself opened the door, by which the entrance has
been effected.
When it is said of evil spirits, that they enter in
and dwell there ; it is not to be supposed that it is
all the work of a moment. In the case of bodily
possession, no doubt, that was instantaneous ; but
not so with respect to a spiritual possession ; that is
a gradual work, it is done by degrees, and at inter-
vals ; and it often puts the enemy's perseverance to the
test. Such a relapse often commences in a neglect
of that injunction, Keep thy heart with all diligence ;
for out of it are the issues of life : instead of the
mind being staid upon God, vain thoughts are suf-
fered to lodge there. In the next place, the means
of grace are less resorted to than formerly, or they
are attended with less devotion. Then self-denial
declines ; watchfulness is relaxed ; and self-examin-
atioii much neglected. There is then less affection
for the cause and people of God ; and more confor-
mity to the world. Then the conscience becomes
less tender, by which means lesser irregularities are
ventured upon, which prepares the way for greater
improprieties. Those who have declined so far, are
ready, under some powerful temptation, to fall away :
yet even in the last stage, there are various gradations
in falling from grace. Some strong enticement is
presented to the mind by the enemy ; then the first
impropriety on the part of man, is to keep his atten-
tion fixed on the forbidden object, instead of dis-
carding it at once ; and by keeping the attention fixed
upon the allurement, desires towards it are produced ;
and if these are not checked in time, the consent of
the will is obtained ; and the next step is wilful
transgression. Then every barrier is removed which
SERMON XIII. 203
kept the enemy without ; so he enters the heart, as
his own habitation, and dwells there. The way in
which religious people may fall from their steadfast-
ness, is greatly diversified ; but in whatever manner
this change is effected, The last state of that man is
worse than the first. If after such have escaped the
pollutions of the world, through the knowledge of
the Lord and Saviour, Jesus Christ, they are again
entangled therein, and overcome, their latter end is
worse with them than the beginning : for it had been
better for them, not to have known the way of right-
eousness, than after they have known it, to turn from
the holy commandment delivered unto them.
When men fall into apostacy from God, their in-
iquity is more aggravated; as they had been laid
under the greatest obligations ; they had been illu-
minated ; they had received the heavenly gift ; and
were made partakers of the Holy Ghost. They had
tasted the good word of God, and the powers of the
world to come : hence when they fall away, they are
guilty of the basest ingratitude ; their sin is com-
mitted against greater light and knowlege, for a light
from heaven had shone into their hearts ; and they
violate the most solemn vows, and covenant engage-
ments. On these accounts their guilt is increased to
an extent, that is inscrutable or inconceivable.
Their last state is worse than the first ; because
they do more injury to the cause of God. They
bring a bad report upon the good land : they cause
it to be suspected, that there is no reality in religion,
nor any sincerity among its professors. Their con-
duct hardens other sinners in their crimes ; it lays a
stumbling-block in the way of weak Christians ; and
it prevents others from setting out on their way to the
kingdom, lest they should fall after the same example
of unbelief. Their conduct is a great source of grief
and discouragement to the people of God; and it
causeth the uncircumcised to rejoice, and to take
204 SERMON XIII.
occasion from it, to set their mouths against the
heavens ; and to blaspheme the name of God and
his doctrine. For all these things they will have to
give an account.
Their last state is worse than the first ; as they are
more under the power of the adversary. The unclean
spirit, taketh seven other spirits more wicked than
himself, and they enter in and dwell there. This
may be more easily perceived in reference to bodily
possession ; but for substance it is true in a case of
spiritual possession. It has already been shown, that
those who fall away from religion, are more guilty
than they were before ; and it is sin that gives Satan
the dominion over the heart of man ; consequently,
the deeper men plunge into sin, the greater is the
power which the enemy acquires over them. He
then employs them more in his drudgery, and binds
them with heavier chains.
Their last state is worse than the first ; as they are
more miserable in their own minds : because they
have lost all the pleasures of religion, after they had
known their value by experience. When Adam was
driven out of paradise, he would feel far more dis-
consolate, than if he had never dwelt in that blissful
region. So those who have lost the favour of God,
the testimony of a good conscience, and the hope of
glory, will feel more disquietude and dejection, than
if they had never enjoyed these blessings. They
may strive to slumber in forgetfulness, but whenever
reflection takes place, which sooner or later it must
do, they will be appalled at their dismal situation, and
feel the sharpest stings of a guilty conscience.
Their last state is worse than the first ; because
they have less prospect of deliverance. As they are
brought into thraldom again, there is less ground to
hope for another release ; for they are more under
the dominion of the wicked one ; they are further
from God by wicked works ; they are at a greater
SERMON XIII. 205
distance from the way to the kingdom of heaven.
They have quenched the Spirit, and done despite to
his grace ; their hearts are less susceptible of divine
impressions, and less moved by either the terrors of
the law, or the promises of the gospel. They have
approached much nearer to that awful state, in which
men are abandoned of heaven, and given up to the
hardness of their own hearts, to be filled with the
fruit of their own ways. Then there will remain no
more sacrifice for sin, but a certain fearful looking
for of judgement, and fiery indignation which will
devour the adversaries. All who have fallen away,
are on the verge of this dreadful condition.
Their last state is worse than the first; because a
more severe doom awaits them in the world to come.
As their sins are attended with greater aggravations,
they are involved in greater condemnation ; and they
heap up more wrath against the day of wrath; when
the greatest degree of punishment will be awarded,
to those who have trodden underfoot the Son of God.
Therefore the last state of that man is worse than the
first: more extensively and more awfully so, than any
language can express, or any human mind conceive.
The parable thus understood, applies to people in
various states. It applies to those who never experi-
enced the power of godliness. It shows their hearts
are raider the dominion of the wicked one; instead
of being temples for the living God, they are inha-
bited by an unclean spirit. If they continue in this
state, they will at last be doomed to that misery,
which is prepared for the devil and his angels. But
Christ is able and willing to save them : his gospel pro-
claims liberty to the captive; and the opening of the
prison to them that are bound. But before this deliver-
ance can be obtained, men are brought to feel their
need of it; to know so much of the plague of their own
hearts, as to be convinced they are earthly, sensual,
and devilish. On this account they abhor themselves,
206 SERMON XIII.
and repent in dust and ashes: and to such our Saviour
says, Come unto me, all ye that labour and are heavy
laden, and I will give you rest.
The parable applies to those who are in a state of
grace ; who experience and practice vital godliness.
It shows what great things God has done for them ;
and teaches them to take heed lest they fall. The
enemy that has been expelled, will endeavour to
regain his former habitation. Be not ignorant of
Satan's devices; with the strictest caution, guard
every avenue to the heart. Abstain from the appear-
ance of evil; flee from those things that war against
the soul; look to the strong for strength; take unto
you the whole armour of God; praying always, with
all prayer and supplication in the Spirit, watching
thereunto with all perseverance ; and then you will
be kept by the power of God, through faith unto
salvation.
The parable applies to such as once possessed true
religion, but have fallen away. It shows that the last
state of such is worse than the first : but this is, that
they may remember from whence they are fallen ; that
they may repent and do their first works ; and if they
come again before the Lord, with contrite hearts, they
will experience his compassion and forgiveness. This
appears by his conduct towards his people of old :
when they were backsliding from him, he says, How
shall I give thee up, Ephraim? mine heart is turned
within me ; my repentings are kindled together. I
have heard Ephraim bemoaning himself therefore
my bowels are troubled for him: I will surely have
mercy upon him, saith the Lord. This is recorded
for the encouragement of all who are grieved at heart,
for having grieved God by falling away. Let the
prodigal return to his father's house, and he will meet
with a gracious reception ; the promise to such is, I
will heal thy backsliding, and love thee freely.
SERMON XIV.
" THE blasphemy against the Holy Ghost shall not be forgiven."
MATT. xii. 31.
THE Almighty exerciseth both justice and mercy in
his moral government; and this is highly requisite;
without justice there would be no check to the com-
mission of crimes; and without mercy he would be a
consuming fire, and no flesh could be saved. It is
needful for both these attributes to be kept in remem-
brance ; if men only contemplate divine justice, they
can have no hope of salvation; and if they look at
divine mercy alone, they may deceive their own souls,
and cry peace to themselves, when sudden destruc-
tion is coming upon them; and people in general are
more prone to presumption, than to despair. The
idea of an Almighty Being, who has no bowels of
compassion, is so appalling, that it is seldom enter-
tained by the human mind; but the notion that God
is all mercy and forbearance, is so agreeable to the
heart of man, that it finds a ready admittance, and a
cordial entertainment. And when this notion is re-
ceived, there is no fear of future punishment; and
the reins are given to the passions and appetites. To
prevent this fatal delusion, the scriptures show, that
mercy can only be exercised in unison with justice ;
consequently there are cases, to which mercy will
not be extended : one of these cases is stated in the
words before us. The blasphemy against the Holy
Ghost, shall not be forgiven. When a man cannot
be forgiven, he cannot be saved; he cannot escape
208 SERMON XIV.
eternal perdition. Then how highly requisite it is to
know, what sin can be forgiven, and what remains
unpardonable? The unpardonable sin is here ex-
pressed by terms which are free from ambiguity; they
are clear and definite in their signification.
By the Holy Ghost, is to be understood, the third
person in the adorable Trinity ; whose aid is indis-
pensable in the work of human redemption. To
blaspheme, is to slander, defame, and revile. It
might therefore appear, that any person of ordinary
capacity, might certainly knowwhatitis to blaspheme
the Holy Ghost, which constitutes the unpardonable
sin. But when it is considered by whom this crime
has been committed, how it differs in atrocity from
blasphemy against Christ, and what renders it un-
pardonable, there are many intricacies, which anay
entangle and bewilder the mind, and leave it involved
in some uncertainty ; for it is hard to be understood.
Many solutions of the difficulty have been proposed,
which when examined, prove unsatisfactory. Some
divines resolve the sin against the Holy Ghost, into
final impenitence and unbelief, as the reason why it
cannot be forgiven ; but in this respect it does not
differ from other sins, because no wilnil transgression
can be pardoned, unless it be followed by repentance
towards God, and faith in our Lord Jesus Christ :; as
it is written, Except ye repent, ye shall all perish.
He that believeth not shall be damned. The 'sin
against the Holy Ghost, if it is to be understood,
must have a distinct character of its own, it must be
distinguished from all other sins which may be for-
given; such a distinction it has at the time it is
committed.
Some maintain that the unpardonable sin here
spoken of, is wilnil and malicious opposition to the
gospel, by those who know it to be the truth : so
that they sin with light in the mind, and malice in
the heart. This indeed is a sin of dreadful aggra-
SERMON XIV. 209
vation ; a transgression that is grown up to heaven,
which indisputably deserves God's wrath and indig-
nation ; and which loudly calls for signal vengeance.
Yet great as this sin is, it does not appear to be
excluded from the possibility of forgiveness. No
people were ever more clearly convicted of such
iniquity, than the Jews were, during our Saviour's
ministry. They saw the truth of his doctrine fully
confirmed by his mighty works; so they must have
known that he was a teacher come from God, for no
man could do the miracles which he did, except
God was with him. Therefore, when they rejected
him with contempt, they sinned with light in their
minds ; and the malice of their hearts was manifest,
by the calumnies they heaped upon him, and when
by their wicked hands he was crucified and slain.
Yet he declared that all manner of sin and blasphemy
against the Son of Man might be forgiven. Conse-
quently, light in the mind and malice in the heart,
do not in many cases, make sin unpardonable ; and
of course do not constitute a definition of the sin
against the Holy Ghost.
Some contend, that the sin in question, is apostacy
from the Christian religion ; when men so far fall
away as to deny the Lord that bought them, and
plunge again into the pollutions of the world. Those
who hold this opinion, suppose, that St. Paul des-
cribes the sin against the Holy Ghost as follows : It
is impossible for those who where once enlightened,
and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the
good word of God, and the powers of the world to
come, if they shall fall away, to renew them again to
repentance ; seeing they crucify to themselves the
Son of God afresh, and put him to an open shame.
But this passage throws no light on the sin against
the Holy Ghost, for it is equally difficult to com-
prehend. When St. Paul declares, respecting those
s
210 SERMON XIV.
tbat have fallen away, that it is impossible to renew
them again to repentance, it is undecided, whether
he is to be understood absolutely or comparatively ;
whether by impossible, he means what cannot by
any means take place ; or only what is attended with
extreme difficulty and danger. The latter sense of
his words, agrees best with other parts of scripture,
and with all ecclesiastical records. Those who fall
away are exhorted to repent, and do their first works ;
and that is in order to their forgiveness ; and great
numbers of such have been reclaimed. Many after
they had abjured the Christian faith, and openly
vilified Christ, :and relapsed into gross idolatry, have
repented and obtained forgiveness ; and have after-
wards died martyrs in the cause of Christ. So that
apostacy from God, however henious a sin it may be,
is not beyond forgiveness : if it were so, what St.
Paul says on the subject would not explain the sin
against the Holy Ghost, for Paul speaks of those who
fell away from the Christian religon, but our Saviour
speaks of those who had never embraced it, who had
remained in an unconverted state. Paul speaks of
apostates who cannot be renewed again to repent-
ance ; but this does not apply to those wicked Jews,
who never had repentance. The sin our Saviour
spake of, was in some sense committed exclusively
againstthe Holy Ghost, but that ofwhichPaul speaks,
was committed against Christ; for the aggravation
of it was, that they crucified to themselves the Son
of God afresh, and put him to an open shame. There-
fore what Paul says respecting apostacy, does not
apply to what our Saviour terms, blasphemy against
the Holy Ghost.
It may be more easy to tell what this sin is not,
than what it is. Augustine, speaking of it says ;
' The question, truly, is very difficult ; neither is any
more difficult in all the scriptures.' This seems to
be confirmed by the great diversity of opinion's,
SERMON XIV. 211
which, on this subject, has prevailed in all ages ;
and by the untenable positions on which many ex-
positors take their stand. Yet there are some worthy
commentators, who deny that there is any difficulty
in understanding what the unpardonable sin is, and
express their surprise, that so many sensible men
have made a shift to mistake it. They likewise
affirm, that there is not a plainer text in all the
Bible; for it evidently imports neither more nor
less, than attributing the miracles of Christ to the
devil ; which the Jews did when our Saviour de-
clared their sin should not be forgiven. The Evan-
gelist states, that there was brought unto Christ one
possessed with a devil, blind and dumb : and he
healed him, insomuch that the blind and dumb both
spake and saw. And all the people were amazed, and
said, Is not this the son of David ? But when the
Pharisees heard it, they said, This fellow doth not
cast out devils, but by Beelzebub, the prince of
devils. And Jesus knew their thoughts, and said
unto them, Every kingdom divided against itself, is
brought to desolation. If Satan cast out Satan, how
shall his kingdom stand ? Wherefore, I say unto
you, all manner of sin and blasphemy shall be for-
given unto men ; but the blasphemy against the
Holy Ghost shall not be forgiven. According to
Sti;Mark, these words were spoken by Christ, be-
cause they said he had an unclean spirit. From this,
it is concluded to be clear beyond all doubt, that
when the Jews attributed the miracles of Christ to
the devil, they committed the unpardonable sin.
Yet, after all that has been advanced, by the ad-
vocates of this opinion, there remain insuperable
difficulties to this exposition ; for when the Pharisees
said, This fellow casteth out devils by Beelzebub,
it was Christ himself that they blasphemed j it was
his character that was directly and expressly vilified:
their words could convey no other idea to those who
212 SERMON XIV.
heard them. When the people said, Is not this the
son of David ? by which was understood the Messiah,
it Idndled the malice and rancour of the Pharisees
into a flame ; and they proceeded to blast his repu-
tation, by causing it to be believed, that he was an
imposter, -in league with Satan. If this was not
blasphemy against Christ, he never was blasphemed
at all. There is not a vestige of probability, that
the Pharisees at that time, intended to vilify the
Holy Ghost. And our Saviour not only heard their
words, but knew their thoughts, and would no doubt
judge of their criminality by their intentions. If the
words they used may be so construed, as to imply a
defamation of the Holy Spirit ; yet, as such was not
their intention, how can it be supposed, that this
would constitute an unpardonable crime, when such
intentional and malicious blasphemy against Christ
himself might be forgiven ? Much stress is laid on
St. Mark's observation, that Christ thus spake, be-
cause they said he had an unclean Spirit ; but the
Evangelist might not mean that this was the sin
against the Holy Ghost, but only, the occasion which
called forth the admonition.
The drift of our Saviour's discourse gives no inti-
mation, that the people he was addressing, were
beyond the reach of divine mercy; it is quite the
reverse. When he said the blasphemy against the
Holy Ghost shall not be forgiven unto men, it was
no doubt a warning to them that they might riot
involve themselves in that condemnation ; and the
warning was the more seasonable, as they had by
blaspheming Christ, approached so near to the sin
which cannot be forgiven. But he was so far from
intimating, that they had already committed an un-
pardonable sin, that he promised them another sign
for their conviction, namely, his resurrection from
the dead. He likewise promised to send the Holy
Spirit to convince them of sin ; and that was in order
SERMON XIV. 213
to bring them to repentance, that they might be
saved. When he hung on the cross, he said, Father
forgive them, for they know not what they do. After
his resurrection, he sent them another offer of mercy,
when he commanded repentance and remission of
sins to be preached among all nations, beginning
at Jerusalem, There Peter stood up and said, Ye
men of Israel, hear these words, Jesus of Nazareth, a
man approved of God, by miracles, wonders and
signs ; ye have taken, and by wicked hands have
crucified and slain. Let all the house of Israel know
assuredly, that God hath made the same Jesus, whom
ye have crucified, both Lord and Christ. When they
heard that, they were pierced to the heart, and said,
Men and brethren, what shall we do ? Then Peter
said, Repent and be baptised, every one of you, in
the name of Jesus Christ, for the remission of sins,
and ye shall receive the gift of the Holy Ghost. This
promise was made to all, and it was gladly received
by three thousand souls. These things show, that
up to that period, the Jews had not committed the
unpardonable sin.
It may then be asked, what was the sin against
the Holy Ghost which could not be forgiven ? This
question, in our judgement, has been answered in the
most able manner by Whitby ; who has been followed
by Doddridge and M'Knight, and other eminent
divines. But to understand the sin against the Holy
Ghost, it should be remembered, that there is a par-
ticular ministration of the Holy Spirit spoken of in
scripture, which did not commence till after our
Lord's resurrection ; to this, the words of our Saviour
refer, when he says to his disciples, If I go not away,
the comforter will not come ; but if I go away I will
send him unto you. When he promised rivers of
living water to his people, John says, This spake he
of the Spirit, which they that believe on him should
receive ; for the Holy Ghostwasnot yet given ; because
s3
214 SERMON XIV.
that Jesus was not yet glorified. The Holy Spirit
was indeed, in some measure given before, but not
as it was afterwards : not in such an extraordinary
manner as to form a distinct dispensation of grace.
This dispensation of the Spirit, commenced at the day
of Pentecost. At that time the apostles were -filled
with the Holy Ghost, and began to speak with other
tongues, as the Spirit gave them utterance. Str Peter
told how this had come to pass, he says, This Jesus,
being by the right hand of God exalted, and having
received of the Father the promise of the Holy Ghost,
he hath shed forth this which ye now see and hear*
To this dispensation of the Spirit our Saviour had
reference, when he spake of the sin against the Holy
Ghost : and his words, says Whitby, may be thus
paraphrased ; ' You have represented me as a wine-
' bibber, a friend of publicans and sinners, and as
1 one who casts out devils by Beelzebub ; and you
1 will still go on, after all the miracles I have done
* among you, to represent me as a false prophet, and
4 a deceiver of the people : nevertheless, all these
' grievous sins shall be forgiven you, if that last dis-
' pensation of the Holy Ghost, which I shall after
* my ascension send among you, shall prevail with
' you to believe in me : but if when I have sent the
1 Holy Ghost to testify the truth of my mission, and
t of my resurrection, you shall continue in your un-
' belief, and shall blaspheme the Holy Ghost, and
' represent him also as an evil spirit, your sin shall
' never be forgiven ; nor shall any thing further be
' done to call you to repentance.'
By this it may be seen, that the unpardonable sin,
was a malicious defamation of the Holy Spirit, under
that dispensation of grace which succeeded our Sa-
viour's ascension. The question here is, Why was
this sin unpardonable? since the same defamation
against Christ himself might be forgiven. Two rea-
sons may be assigned for this. One reason is, that
SERMON XIV. 215
blasphemy at the latter period, was a greater crime;
because the truth was more clearly revealed, and
more powerfully attested. During our Saviour's own
ministry, there was some concealment of his dignity
and intentions ; of what he was in himself, and of the
work he came to accomplish. When Peter, James,
and John, came down from the Mount of Transfi-
guration, they were commanded to tell the vision to
no man, until Christ was risen from the dead. Until
that great event took place, some obscurity hung over
his mission. While every one wondered at the things
which Jesus did, he said unto his disciples, Let these
things sink deep into your ears; for the Son of Man
shall be delivered into the hands of men. But they
understood not this saying ; it was hid from them, and
they perceived it not. They had still some expecta-
tion that he would set up a temporal kingdom, and
reasoned among themselves, which of them should
be the greatest. If the apostles at that time, did not
clearly understand the nature of the gospel kingdom,
it is less to be wondered at, that the Jews did not
clearly perceive it. They were prejudiced at the
meanness of his birth, and low condition. They said
is not this Jesus, the son of Joseph, whose father and
mother we know ? How then is it, that he saith, I
came down from heaven ? They could not believe
that the carpenter's son, could be the Messiah, that
was so magnificently described by the prophets.
But the ground of their objections was removed, by
his resurrection, and the pouring out of the Holy
Spirit. Then he was manifested to be the Son of
God, the Saviour of the world* The apostles who
bore testimony to his resurrection, said, We are his
witnesses, so also is the Holy Ghost, whom God has
given to them that obey him. The hand of the Lord
was with the apostles, confirming their word, by
signs, and wonders, and divers miracles, and gifts of
the Holy Ghost. These gifts of the Holy Ghost,
glorified Christ; they convinced the world of sin,
216 SERMON XIV.
because they believed not on Christ, and of right-
eousness, because he went to the Father. So that by
the Spirit, the truth was the most clearly revealed,
and the most powerfully confirmed; which made it a
greater crime to resist the truth, when attended with
such evidence. And this accounts for our Saviour
declaring, that blasphemy against himself might be
forgiven, but blasphemy against the Holy Ghost
should not be forgiven.
Another reason why this sin could not be forgiven,
was, because this new dispensation of the Spirit, was
the last effort that heaven would make to save the
Jewish nation. The Almighty said of the Jews, as
he frequently might have done, I have nourished and
brought up children, and they have rebelled against
me. Yet he was not willing to give them up; but
sent them inspired prophets, in order to reclaim
them. After they had killed the prophets, and stoned
such as were sent unto them, other methods were
taken to bring them to repentance. John the Baptist
was raised up as an extraordinary messenger to warn
them to flee from the wrath to come; he came in the
spirit and power of Elias, to turn the hearts of the
disobedient, unto the wisdom of the just. After
John's ministry had passed away, and had in a great
measure been unavailing, a much greater than John
made his appearance; for God sent his own Son to
redeem them from iniquity : but they were resolved
that he should not reign over them; they vilified his
character, and put him to a cruel and ignominious
death. Yet even after this they were not utterly cast
off and forsaken; the door of mercy was left open;
something further was done to induce them to repent
and believe the gospel. This prediction was fulfilled,
And it shall come to pass in the last days, saith God,
I will pour out my Spirit upon all flesh; and your
sons and your daughters shall prophesy, your young
men shall see visions, and your old men shall dream
dreams; I will show wonders in heaven above, and
SERMON XIV. 217
signs in the earth beneath. The gospel was then
preached to the Jews, with the Holy Ghost sent clown
from heaven. The apostles in the demonstration of
the Spirit, testified that God had raised up his Son
Jesus, in order to bless them, by turning them from
their iniquities. They testified that Christ was exalt-
ed a Prince and a Saviour, to give repentance unto
Israel, and the remission of sins : and they exclaimed,
Repent ye therefore, and be converted, that your
iniquities may be blotted out, and the times of re-
freshing shall come from the presence of the Lord.
But this was the last expedient that Heaven employed
to save that people; and the malignity of their hearts
rendered it ineffectual. In the synagogue at An-
tioch, Paul declared, that Christ was raised from the
dead, and said, through this Man is preached unto
you the forgiveness of sins; and by him, all that
believe are justified. But the Jews were filled with
envy, and spake against these things, contradicting
and blaspheming. Then Paul and Barnabas waxed
bold, and said, It was necessary that the Word of
God should first have been spoken to you; but seeing
that you put it from you, and judge yourselves unwor-
thy of everlasting life, lo, we turn to the gentiles ;
for so hath the Lord commanded us. In the syna-
gogue at Corinth, Paul being zealously affected in
spirit, testified to the Jews, that Jesus is the Christ:
and when they opposed and blasphemed, he shook
his raiment, and said unto them, Your blood be upon
your own heads ; from henceforth I will go unto the
gentiles. By these instances it appears, that the
Jews were guilty of blaspheming die Holy Ghost:
and that this filled up the measure of their iniquity.
They were then given up to the hardness of their
hearts, and abandoned of heaven; they were cut off
from being God's church and people ; and left under
sin that could not be forgiven unto men. Thus we
see what constituted the unpardonable crime.
218 SERMON XIV.
It has been frequently inquired, whether the sin
against the Holy Ghost can be committed at the pre-
sent day ? That sin was a malicious opposition to the
truth, attested by miracles wrought under the extra-
ordinary outpourings of the Holy Spirit : and under
such circumstances only, could the unpardonable sin
be committed : and there is no person in the present
day placed in such circumstances ; of course they
cannot now commit that sin which our Saviour de-
clared should not be forgiven. They may take to
themselves the former words of Christ, All manner
of sin and blasphemy shall be forgiven unto men:
that is, provided they repent, and turn to God, and
do works meet for repentance. Come and let us
reason together, saith the Lord : though your sins
be as scarlet, they shall be as white as snow ; though
they be red like crimson, they shall be as wool. Eor
with the Lord there is mercy and plenteous redemp-
tion. Many, whose iniquities were more in number
than the hairs of their head, and whose transgres-
sions were grown up to heaven, have been washed,
sanctified, and justified, in the name of the Lord
Jesus, and by the Spirit of our God.
The idea of a sin committed, which cannot be
forgiven, is one of the most awful thoughts which
can enter the mind of man : for a person who has
been guilty of an unpardonable crime, is in a hope*-
less state : his probation is ended, his doom is fixed,
he cannot escape the damnation of hell. And it is
to be remembered, that all sin would have been un-
pardonable, if Christ had not given himself a ransom
for sinners. Without the shedding of his blood there
could have been no remission of sin. There could
have been no removal of guilt and condemnation^ if
he had not put away sin by the sacrifice of himself.
As all have sinned, all must have perished, if he had
not borne their iniquities in his body on the tree.
What obligations, therefore, has he laid on mankind,
SERMON XIV. 219
by his cross and passion, his agony and bloody
sweat ! This induced the apostle to say, If any man
love not the Lord Jesus Christ, let him be anathema
maranatha ; intimating thereby, that such will perish
inevitably, and deservedly ; and will lie under the
burden of aggravated guilt for ever and ever.
Some people make themselves miserable, by en-
tertaining groundless fears of having committed the
unpardonable sin ; so that they live in gloomy de-
spondency, or deep despair. It is very desirable
that persons in this state of mind, should be relieved
from then- overwhelming anguish and distress, by
being persuaded that such a sin cannot be committed
at the present day ; and that for all their sins forgive-
ness may be obtained. But there is another state of
mind more commonly met with, attended with worse
symptoms, and more fatal consequences. Many are
so far from having any fear that they have commit-
ted the unpardonable sin, that they go to the other
extreme ; they are not afraid of committing sin that
may never be pardoned ; all sin may become unpar-
donable, and will certainly do so, if not repented of
and forsaken. If any person had already been guilty
of a crime that could never be forgiven, neither in
this world nor that which is to come ; no language
could describe the horrors of his situation. Yet into
this bottomless abyss of misery, all plunge them-
selves who die in their iniquity ; for then, all the sins
which they ever committed are unpardonable. So
they have nothing before them but indignation and
wrath, tribulation and anguish ; a state from which
there is no redemption. There is no repentance in
the grave ; nor pardon offered to the dead. The un-
righteous must be unrighteous still, for he that made
them will not have mercy upon them ; and he that
formed them will show them no favour. For such
there remains no more sacrifice for sin ; but a
certain, fearful looking for of judgement, and fiery
indignation which shall devour the adversaries. How
220 SERMON XIV.
dangerous therefore, it is to live in sin ; for such may
be cut off with a stroke ; and then a great ransom
cannot deliver them.
If you have any desire to be saved, any care for
your immortal souls, make it your first and great
concern, to obtain the knowledge of salvation by the
remission of sins ; which is a privilege revealed by
the gospel, and offered to all the sons and daughters
of men. Seek and ye shall find, ask and it shall be
given, knock and the door shall be opened. Do
this before it is too late ; seek the Lord while he may
be found ; call upon him while he is near. Let this
be done without delay ; even at this moment. Awake
thou that sleepest, and arise from the dead, and
Christ shall give thee light.
The scriptures point out the awful effects ofisin,
for the purpose of our admonition. David says,icDhe
judgements of the Lord are true and righteous j al-
together j moreover by them is thy servant warrfed.
They give warning that sin separates the soul from
God, and leads to perdition. And even the servants
of God themselves, have need of warning. On this
account the apostle says to believers, Exhort one
another daily, lest any be hardened through ;the
deceitfulness of sin. Sin is so hardening and ;de-
ceitful, that many who had escaped the pollutions; of
the world, through the knowledge of Christ, are again
entangled therein, and the last state of them is worse
than the first. Therefore be not high-minded but
fear ; for if God spared not the natural branches,
take heed lest he spare not thee. Watch and --pray
that ye enter not into temptation. Be mindful ? of
your own weakness, and place your dependence .on
the grace of God. Say with the Psalmist, Who can
understand his errors ? Cleanse thou me from, secret
faults. Keep back thy servant also from presump-r
tuous sins; Let them not have dominion over me ;
then shall I be upright, and I shall be innocent from
the great transgression.
SERMON XV.
" THERE was given, to me a thorn in the flesh, the messenger of
Satan to buffet me, lest I should he exalted above measure. For
this thing I besought the Lord thrice, that it might depart from
me. And he said unto me, My grace is sufficient for thee : for
my strength is made perfect in weakness. Most gladly therefore
will I rather glory in my infirmities, that the power of Christ may
rest upon me." 2 Cor. xii. 7 9.
WHEN the apostle spake these words he was greatly
afflicted; and no affliction for the present is joyous
but grievous ; and when thus tried and tempted, if
believers are not watchful, they may give way to
impatience, and be induced to doubt of their accept-
ance with God ; which would deeply injure them-
selves, and dishonour their holy profession. To
prevent this, it is written, My son, despise not thou
the chastening of the Lord, nor faint when thou art
rebuked of him : for whom the Lord loveth he chas-
teneth, and scourgeth every son whom he receiveth.
By this it appears, that afflictions are no marks of
God ? s displeasure ; and they are to be received with
reverence and resignation, as they come from the
hand of the Almighty.
That many are the afflictions of the righteous, is
a declaration of scripture that has been verified in
all ages. The Old Testament saints had trial of cruel
mocMngs, moreover, of bonds and imprisonments ;
and the primitive Christians endured a great fight of
afflictions, while they were made a spectacle to the
world, to angels, and to men. And this was the case
even with those who were the most eminent for their
222 SERMON XV.
gifts and graces. John, among the followers of
Christ, was called the beloved disciple ; yet when he
wrote to a persecuted and suffering Church, he had
to style himself, their companion in tribulation.
Paul, who is called, the great apostle, was involved
in manifold afflictions : one of which he calls a thorn
in the flesh : and he prayed to have it removed ; but
the answer was, My grace is sufficient for thee.
What occasioned his affliction is previously stated:
he says, I knew a man in Christ, caught up to the
third heaven. This is to be understood of himself,
because it is introduced to prove, that he was nothing
behind the chiefest apostles; and in consequence of
the vision, he was in danger of being exalted by the
abundance of revelation ; and to prevent this there
was given him a thorn in the flesh. So that there
can be no doubt he is to be understood as affirming,
that he himself was caught up to the third heaven^
The inspired writers give the name of heaven, or
heavens, to three different regions ; first to the at-
mosphere ; hence we read of the fowls of heavea ;
and the clouds of heaven. A second region, called
heaven, is that vast expanse in which the sun and
moon and stars are fixed ; hence we read of the stars
of heaven : and it is said the Almighty has made the
heavens ; and by his Spirit has garnished the hea-
vens. Another region called heaven, is the residence
of the Deity, who sitteth in the heavens : and we -are
taught to say, Our Father who art in heaven. Christ
came down from heaven ; and after his resurrection
the heavens received him. This is the residence of
the holy angels ; and likewise of glorified saints : and
this is what the apostle calls the third heaven : by
way of eminence, it may be called the heaven of
heavens.
To this glorious region, St. Paul was caught up ;
but whether in the body or out of the body, he says,
I cannot tell. It might be either the one or the
SERMON XV. 223
other. The prophet Ezekiel, was by the Spirit lifted
up between earth and heaven ; but this was in the
visions of God ; it was a rapture of the mind. Philip,
the Evangelist, was caught away from the Ethiopian,
and was found at Azotus ; this was a rapture of the
body : in which of these ways Paul was taken up
into Heaven, he could not determine ; either of them
was within the limits of divine power ; and either of
them consistent with the doctrines of divine truth.
The spirit can exist in a state of separation from the
body, for when the dust shall return to the dust as
it was, the spirit shall return to God who gave it;
and the body can inhabit the realms of bliss ; as
appears by the cases of Enoch and Elijah. So that
Paul might have been carried up into heaven, either
in the body, or out of the body.
; For what purpose he was taken up into heaven,
we are not expressly informed. We may presume it
was not to be better acquainted with the doctrines
of the gospel, he was called to preach; because he
had the Spirit to guide him into all truth ; and what
he heard in heaven was unspeakable ; it was not
possible for human language to express : and there-
fore he could not communicate what he had heard.
But he might hear so much of the happiness and
glory of a future state, as would give him great
encouragement during his conflicts in the present
world. Our Saviour, at a certain time, set before his
disciples the doleful scene of his approaching suffer-
ings and death ; and the calamities they would have
to endure when the shepherd would be smitten, and
the sheep would be scattered, and be as sheep among
wolves. What they were thus taught to expect,
might have overwhelmed their hearts with trouble
and dismay. But in a few days he taketh Peter,
James, and John, into a high mountain, and was
transfigured before them ; his face did shine as the
sun, and his raiment was white as the light. Moses
224 SERMON XV.
and Elias appeared talking with him : a bright cloud
overshadowed them ; and a voice out of the cloud
said, This is my beloved Son, in whom I am well
pleased ; hear ye him. This extraordinary attesta-
tion of divine truth, this visible display of the iSa-
viours's glory, this glimpse of heaven, was no doubt
intended to encourage these disciples, under all their
future dangers and hardships. And it is reasonable
to conclude, that for the same purpose, St. Paul was
caught up to heaven. By what he would learn- of
the certainty and happiness of being with Christ/ -his
faith would be confirmed ; aud his hope enlivened,
that he would be able to bear his complicated afflic-
tions, and to say, for this cause we faint not, 5 for
though our outward man perish, our inward man-is
renewed, day by day : for we reckon that the suffer-
ings of this life, are not worthy to be compared i; with
that glory that shall be revealed in us. r^n;
After this he says, Lest I should be exalted above
measure, by the abundance of revelation, there was
given me a thorn in the flesh. He was afflicted to
prevent his being high-minded. This is one ex-
pedient the Almighty employs to hide pride from
man, and keep back his soul from the pit. This vice
is dangerous and destructive to the soul ; for pride
goeth before destruction ; and a haughty spirit before
a fall. Yet men are so strongly addicted to this vide,
that they sometimes grow proud of spiritual gifts,
and heavenly favours. A teacher among the Co-
rinthians, who possessed miraculous gifts, grew
proud of his endowments : hence Paul admonished
him that he might not be puffed up ; and said, Whb
maketh thee to differ ? What hast thou which thou
didst not receive ? Now if thou didst receive it, why
dost thou glory? Paul likewise charged Timothy^
not to confer the office of a bishop on a novice^ lest
he should be lifted up with pride, and fall into the
condemnation of the devil. And as pride can grow
SERMON XV. 225
from spiritual gifts, it might have been produced by
Paul's visions and revelations. He had been caught
up to the third heaven, where he heard celestial
language, that could not be uttered on earth ; where
he probably mingled with angels and archangels,
and all the company of heaven; and saw the ineffa-
ble-glory of the Divine Being. This was a favour
that was not granted to any other of the apostles ; to
them the Lord spake on earth, but to Paul in heaven.
And; being so highly distinguished above all other
mortals, he might have heen led to think more highly
of himself than he ought to think : by which means
heYjinight have fallen- from grace ; so that after he
had preached to others, he might himself have be-
come a cast-away. But in order to his preservation,
there was given him a thorn in the flesh.
? jjThe term, thorn, is used in scripture for any thing
distressing or vexatious : it was said to the Jews,
when they came to Canaan, If ye will not drive out
the inhabitants of the land from before you ; those
which remain shall be pricks in your eyes, and
thorns in your sides ; and shall vex you in the land
wherein ye dwell. What particular affliction Paul
speaks of is not certain ; but as he says it was in his
flesh, it is reasonable to understand it of some bodily
infirmity. Yet it does not appear to have deprived
him of general health and vigour, for he was in la-
,bpurs more abundant, than even the other apostles.
Commentators, both ancient and modern, have sta-
ted what they conceived to be Paul's thorn in the
flesH ; but no conjecture seems so natural as that of
JDr.' Whitby, who supposes that the view which Paul
had of heavenly glory, produced some paralytic
symptoms ; which affected his organs of speech ; so
that he had not a good utterance, and it might be
attended with some degree of distortion of counten-
ance. As this might lessen both his acceptance and
his usefulness, he would feel it as a heavy calamity.
T3
226 SERMON XV.
Moses alleged as a reason why he should not v be
sent to Pharoah, that he was slow of speech, .and
had a stammering tongue. And if Paul had a de-
fective utterance it would disparage him in public
assemblies : and when he went among the Corinth-
ians, where eloquence was so much admiredy he
might well say, that he was with them in much
weakness, in fear, and trembling. That he was^de*
fective in speech, may be gathered from several
passages. His adversaries said, His letters rare
Weighty and powerful ; but his bodily presence is
weak, and his speech contemptible. This, indeed,
may be exaggerated, yet there seems to be .some
foundation for it, because such a distinction is made
between his writings and his discourse ; had these
persons been only influenced by prejudice or ill wn%
they would have censured his letters, as much as Ms-
speech. He seems himself to intimate that he -haxl
some defect as a public speaker; when writing f to
the Galatians, he says, Brethren, you know how
through infirmity of the flesh, I preached the gospel
unto you ; and my temptation, which was in my flesh,
ye despised not ; but received me as an angel of God*
Here he gives it as an instance of then* kindness,
that theyiad not despised his ministry, on account
of his infirmity. But what could that infirmity ibe^Pi
His labours show that it could be no want of bodilyv
strength ; it never appears in any of his ministerial
duties, except preaching. And as to his preaching, 1
as far as we can judge, by what is recorded, he used;
as good language, and discovered as much know-
ledge, and inculcated as sound doctrine, as he did in
his writings : and in no ministerial endowment > was
he excelled by any other apostle, except in utterance.
So that some defect in his speech must have been
the infirmity with which he preached the gospel : and
this, in all probability, was his thorn in the flesh.
And he says, as it might be rendered, that this was
SEfcMON XV. 227
given him that the messenger of Satan might buffet
him. , By a messenger of Satan, he may be under-
stood of one of the false teachers among the Cor-
inthians, for he had before termed these teachers
ministers of Satan. And the person alluded to, had
probably taken occasion, from Paul's infirmity hi
speaking, to hold him up to ridicule and contempt ;
in Trader that he might be despised by the people.
If it could not be determined what Paul's thorn
inithe flesh was, yet it would be certain that it was
some distressing affliction; and in this respect, all the
followers of Christ may expect to have a thorn in the
flesh; something that will give them vexation, and
try: all the faith and patience of which they are pos^
sessed. This is confirmed by all Christian experience.
And as every heart knows its own bitterness, every
one -should know from whence it comes. Affliction
does not spring from the ground, nor trouble from
the dust ; for there is a divine providence that go-
verns the world ; and this consideration should teach
those who are in trying circumstances, to say, It is
the Lord, let him do what seemeth him good. But
as Paul says he was buffetted by a messenger of
Satan, some may think he attributes his calamity to
that evil being, or one of his agents. But if this had
been what he meant to say, it would not have altered
tlielcase at all ; because if Satan, or one of his mes-
sengers, had inflicted this calamity, it must have
beeniby the permission of God, who would not have
permitted it, but for some wise purpose. Job was
afflicted both by Satan and by wicked men, yet he
viewed these, only as second causes, and subordinate
instruments, who were doing the will of the Almighty.
Hence he said, The Lord gave, and the Lord taketh
away:; blessed be the name of the Lord.
It is not only requisite to know from whence afflic-
tions come, it should likewise be known, for what
purpose they come. Paul knew that there was given
228 SERMON XV.
him a thorn in the flesh, lest he should be exalted
above measure with the transcendency of his reve~
lations. It is true, that every one cannot be expected
to know so particularly, why he is afflicted ; but he
may know in general, that his trials are sent to make
him more holy on earth, that he may be happier an
heaven. Therefore blessed is the man that endureth
temptation, for when he is tried he shall receive the
crown of life, which the Lord has promised to them
that love him.
Paul's affliction was not sent because he was ex-
alted above measure, but lest he should be so. In
like manner, the trials of God's people, may not in
general be sent as chastisements of faults they have
committed, but in order to prevent them from falling
into some snare of the wicked one ; and in this; case,
a preventive is better than a cure. ; .
When Paul had a thorn in the flesh, he says, I
besought the Lord thrice, that it might depart from
me ; and he said, My grace is sufficient for theel
This gracious promise was obtained in answer to
prayer. In this way only is divine aid to be obtained.
Though the Almighty knows what his people need,
before they speak, yet he says, For these things I
will be inquired of, that I may do them for you. Qail
upon me in the day of trouble, and I will deliver
thee, and thou shalt glorify me. Therefore, let vail
your requests be made known unto God by prayer
and supplication. Prayer prepares the heart; to
receive the divine blessing; it gives a title to the
promises of the gospel ; and the Almighty is pleased
to make it the channel of his grace and Spirit. The
greatest encouragement to prayer is, that we have a
great High Priest, that is passed into the heavens,
Jesus the Son of God ; who also maketh intercession
for us. Let us therefore come boldly to the throne
of grace, that we may obtain mercy and find grace
to help in time of need.
SERMON XV. 229
This prayer of Paul was addressed to Christ. So
was that of dying Stephen, when he kneeled down,
and said, Lord Jesus, receive my spirit. The pri-
mitive Christians were so much in the practice of
praying to Christ, that they were denominated, Those
who in every place call on the Lord Jesus. He is a
proper object of prayer, for he has all power in hea-
ven and in earth. To pray to any of the saints or
angels in heaven is idolatry ; but it is the will of God
that all men should honour the Son as they honour
the Father. Those who will not pray to Christ, re-
ject him as a Saviour ; and say in effect, We will not
have this man to reign over us.
The prayer of the apostle, which obtained the
promise, was three times repeated. He says, For
daft-thing I besought the Lord thrice. Some under-
stand him to mean, that he did it often ; but it is
certain, that for the same blessing, he did not pray
less than three times. Our Saviour, at the approach
of his sufferings on the cross, prayed the third time,
saying, If it be possible, let this cup pass from me :
and in this respect he has set his followers an ex-
ample, that they should follow his steps. If Paul
had prayed only once or twice, he would not have
obtained the promise ; and if this had not been ob-
tained the third time, we may presume that he would
have continued his supplications. For this is what
he ; charges others to do ; he says, Continuing instant
in prayer : and the meaning is, persevere in prayer.
For the exercise of faith and patience, or to call
forth more earnest desires, or for reasons unknown
to us, the answer to prayer may be delayed; but
those who would obtain the blessing, are to pray
without ceasing ; for Christ spake a parable that men
ought always to pray and not to faint.
The answer to prayer which the apostle obtained,
was not what he had asked for. He had requested
his affliction to be removed, but the answer received,
-230 SERMON XV.
implied that the affliction was to remain ; but that
he was to be supported under it. This may teach,
that the prayers of God's people may not be answered
as their own wishes may dictate. In this respect^ the
infinitely wise God, may in mercy deny their requests.
This is more especially the case, when they pray for
any temporal blessing. It is indeed affirmed, that
no good thing will he withhold from them that walk
uprightly: but he alone knows what is good for them.
And it was then good for Paul to be afflicted. Hence
in prayer there is to be an entire submission to the
divine will. Our Saviour in prayer said, Not my will
but thine be done. And he taught his followers to
say, in prayer, Thy will be done on earth, as it is in
heaven.
The answer to prayer which the apostle obtained
was, My grace is sufficient for thee. Grace, often
denotes favour or kindness: but some contend 'that
it never signifies any thing else: but what would
mere favour do for a person in distress, if no assist-
ance was afforded? To say to the destitute, be thou
warmed, or be thou filled, what doth it profit? What
would mere favour have done for the apostle, under
his affliction? Where there is both kindness and
ability, assistance will be given; and the ability of
Christ, is as great as his kindness, for it pleased ;the
Father, that in him should all fulness dwell. There-;
fore the grace promised, was the aid of his Holy
Spirit. The apostle says, I laboured yet, not I, but
the grace of God that was in me. He does not here
speak of mere kindness towards him, but of a divine
and supernatural influence within him. This is the
grace here promised; and this grace is sufficient for
the people of God, under all circumstances. Itfis
sufficient to support them under all their trials; so
that when they pass through deep waters, the waves
shall not overflow them ; and when they pass through
the fire, the flame shall not kindle upon them. This
SERMON XV. 231
grace is sufficient to give them the victory in all their
conflicts: so that they are able to withstand in the
evil day, and having done all, to stand. This grace
is sufficient to comfort them, in all their tribulations :
so that though the flocks should be cut off from the
fold* and the fields should yield no meat, yet they will
rejoice in the Lord: they will joy in the God of their
salvation. This grace is sufficient to keep them from
falling, and at last to present them faultless before
the presence of the Lord.
To this promise of grace is added, My strength is
made perfect in weakness. This may denote, that it
does not depend on any human ability previously
possessed. Natural productions require a suitable
soil, to make them grow and flourish: but divine
grace will take root, and bring forth fruit, in the most
barren places. Human weakness neither prevents
the' reception, nor the growth of grace. Those who
are nothing but weakness in themselves, may be strong
in the Lord, and in the power of his might: for he
giveth power to the faint, and to them that have no
might he increaseth strength. In this sense, strength
is made perfect in weakness. This may be spoken
likewise, in reference to the great attainments of
believers, who hold on their way, and in the Lord
grow.stronger and stronger. Though in their flesh
dwelleth no good thing, yet they grow up into Christ
their living head in all things. They arrive at the
fulness of the stature of a man in Christ. They are
filled with all the fulness of God: and they will at
last be presented perfect in Christ: and in their full
and final salvation, it will be manifest, that divine
strength has been perfected inhuman weakness.
When the apostle received this promise, he said,
Most gladly will I rather glory in mine infirmities.
He was now willing to bear that painful affliction
which he calls a thorn in the flesh, and any other that
might fall upon him in the course of his ministry.
228 SERMON XV.
him a thorn in the flesh, lest he should be exalted
above measure with the transcendency of his reve^
lations. It is true, that every one cannot be expected
to know so particularly, why he is afflicted ; but he
may know in general, that his trials are sent to make
him more- holy on earth, that he may be happier in
heaven. Therefore blessed is the man that endureth
temptation, for when he is tried he shall receive the
crown of life, which the Lord has promised to them
that love him.
Paul's affliction was not sent because he was ex-
alted above measure, but lest he should be so. In
like manner, the trials of God's people, may not in
general be sent as chastisements of faults they have
committed, but in order to prevent them from falling
into some snare of the wicked one ; and in this; case,
a preventive is better than a cure. V
When Paul had a thorn in the flesh, he says, I
besought the Lord thrice, that it might depart from
me ; and he said, My grace is sufficient for theei
This gracious promise was obtained in answer to
prayer. In this way only is divine aid to be obtained.
Though the Almighty knows what his people need,
before they speak, yet he says, For these things I
will be inquired of, that I may do them for you. Qall
upon me in the day of trouble, and I will deliver
thee, and thou shalt glorify me. Therefore, let ;all
your requests be made known unto God by prayer
and supplication. Prayer prepares the heart; to
receive the divine blessing; it gives a title to :the
promises of the gospel ; and the Almighty is pleased
to make it the channel of his grace and Spirit. The
greatest encouragement to prayer is, that we have a
great High Priest, that is passed into the heavens,
Jesus the Son of God ; who also maketh intercession
for us. Let us therefore come boldly to the throne
of grace, that we may obtain mercy and find grace
to help in time of need.
SERMON XV. 229
This prayer of Paul was addressed to Christ. So
was that of dying Stephen, when he kneeled down,
and said, Lord Jesus, receive my spirit. The pri-
mitive Christians were so much in the practice of
praying to Christ, that they were denominated, Those
who in every place call on the Lord Jesus. He is a
proper object of prayer, for he has all power in hea-
ven and in earth. To pray to any of the saints or
angels in heaven is idolatry ; but it is the will of God
that all men should honour the Son as they honour
the Father. Those who will not pray to Christ, re-
ject him as a Saviour ; and say in effect, We will not
have this man to reign over us.
The prayer of the apostle, which obtained the
promise, was three times repeated. He says, For
this -thing I besought the Lord thrice. Some under-
stand him to mean, that he did it often ; but it is
certain, that for the same blessing, he did not pray
less than three times. Our Saviour, at the approach
of his sufferings on the cross, prayed the third time,
saying, If it be possible, let this cup pass from me :
and in this respect he has set his followers an ex-
ample, that they should follow his steps. If Paul
had prayed only once or twice, he would not have
obtained the promise ; and if this had not been ob-
tained the third time, we may presume that he would
have continued his supplications. For this is what
he charges others to do; he says, Continuing instant
in prayer : and the meaning is, persevere in prayer.
For the exercise of faith and patience, or to call
forth more earnest desires, or for reasons unknown
to us, the answer to prayer may be delayed ; but
those who would obtain the blessing, are to pray
without ceasing ; for Christ spake a parable that men
ought always to pray and not to faint.
The answer to prayer which the apostle obtained,
was not what he had asked for. He had requested
his affliction to be removed, but the answer received,
-230 SERMON XV.
implied that the affliction was to remain; but that
he was to be supported under it. This may teach,
that the prayers of God's people may not be answered
as their own wishes may dictate. In this respect, the
infinitely wise God, may in mercy deny their requests.
This is more especially the case, when they pray for
any temporal blessing. It is indeed affirmed, that
no good thing will he withhold from them that walk
uprightly : but he alone knows what is good for them.
And it was then good for Paul to be afflicted. Hence
in prayer there is to be an entire submission to the
divine will. Our Saviour in prayer said, Not my will
but thine be done. And he taught his followers to
say, in prayer, Thy will be done on earth, as it is in
heaven. -'
The answer to prayer which the apostle obtained
was, My grace is sufficient for thee. Grace, often
denotes favour or kindness: but some contend 'that
it never signifies any thing else: but what would
mere favour do for a person in distress, if no assist-
ance was afforded? To say to the destitute, be thou
warmed, or be thou filled, what doth it profit? What
would mere favour have done for the apostle, under
his affliction? Where there is both kindness and
ability, assistance will be given; and the ability of
Christ, is as great as his kindness, for it pleased ;the
Father, that in him should all fulness dwell. There-^
fore the grace promised, was the aid of his Holy
Spirit. The apostle says, I laboured yet, not I, but
the grace of God that was in me. He does not here
speak of mere kindness towards him, but of a divine
and supernatural influence within him. This is the
grace here promised; and this grace is sufficient for
the people of God, under all circumstances. Ifris
sufficient to support them under all their trials; so
that when they pass through deep waters, the waves
shall not overflow them ; and when they pass through
the fire, the flame shall not kindle upon them. This
SERMON XV. 231
grace is sufficient to give them the victory in all their
conflicts: so that they are able to withstand in the
evil day, and having done all, to stand. This grace
is sufficient to comfort them, in all their tribulations :
so that though the flocks should be cut off from the
fold, and the fields should yield no meat, yet they will
rejoice in the Lord: they will joy in the God of their
salvation. This grace is sufficient to keep them from
falling, and at last to present them faultless before
the presence of the Lord.
To this promise of grace is added, My strength is
made perfect in weakness. This may denote, that it
does not depend on any human ability previously
possessed. Natural productions require a suitable
soil, to make them grow and flourish : but divine
grace will take root, and bring forth fruit, in the most
barren places. Human weakness neither prevents
the' reception, nor the growth of grace. Those who
arenotbing but weakness in themselves, may be strong
in the Lord, and in the power of his might: for he
giveth power to the faint, and to them that have no
might he increaseth strength. In this sense, strength
is made perfect in weakness. This may be spoken
likewise, in reference to the great attainments of
believers, who hold on their way, and in the Lord
growiStronger and stronger. Though in their flesh
dwelleth no good thing, yet they grow up into Christ
their living head in all things. They arrive at the
fulness of the stature of a man in Christ. They are
filled with all the fulness of God: and they will at
last be presented perfect in Christ: and in their full
and final salvation, it will be manifest, that divine
strength has been perfected inhuman weakness.
When the apostle received this promise, he said,
Most gladly will I rather glory in mine infirmities.
He was now willing to bear that painful affliction
which he calls a thorn in the flesh, and any other that
might fall upon him in the course of his ministry.
232 SERMON XV.
And he was resolved to bear them in a way that
would bring most honour to Christ. There are
various ways of bearing affliction, which may all' in
some degree be commendable ; yet they may differ in
excellence, as one star differeth from another star in
glory. One way of bearing affliction is, to do it with
silent submission, without uttering one murmuring
word. Thus David, when visited with calamity, says
to the Almighty, I was silent because thou didst it.
Another way of bearing affliction, is to mingle thank-
fulness with resignation. Believers may be so fully
persuaded, that the Lord does all things well, that
all things work together for good to them that love
God, that they may be thankful for their chastise-
ments; and thus in every thing give thanks, which
is the will of God concerning them. But a still more
noble way of bearing affliction, is to do it wiili'jby
and triumph. Of this our Saviour speaks, where"he
says to his disciples, When men shall hate and /per-
secute you, then rejoice and be exceeding glad^ for
great is your reward in heaven. In this manner the
apostle was resolved to bear his trials ; he would glory
in tribulation; and count it all joy, when he fell into
divers temptations. In this manner he would glory
in his infirmities; not boast of them, but rejoice and
be glad in the midst of his trials ; knowing that his
strength would be according to his day, and that his
light affliction, would work out for him, a far more
exceeding, and eternal weight of glory.
To this he adds, That the power of Christ may
rest upon me. Sometimes the apostle speaks .ellip-
tically, and it requires the addition of a word or two
to make out the sense. In this place, he might mean,
that he would bear his trials most gladly, provided
the power of Christ should abide with him. He lived
in dependance on Christ; he could do nothing of
himself, but all things through Christ strengthening
him. Or he may be understood to say, that he would
SERMON XV. 233
bear his trials in the manner specified, in order that
the power of Christ might continue with him ; in-
timating, that grace must be used in order to its
preservation. From those who receive it in vain, it
is taken away; but those who use grace, will have
grace, and they will have it more abundantly. When
the apostle speaks of the power of Christ resting upon
him, he uses a word which signifies to cover over as
with a tent or tabernacle; that is, so as to protect and
keep safe. David considered himself to be over-
shadowed by divine power, for he says, He that
dwelleth in the secret place of the Most High, shall
abide under the shadow of the Almighty. In the
time of trouble he shall hide me in his pavilion.
Because thou hast made the Most High thy habi-
tatipjijj there shall no evil befall thee. So the apostle
speaks of being under the shadow of Christ, which
would cause him to dwell in safety; for Christ is an
hiding place from the storm; and a covert from the
wind. Under such protection, he could trust and
not be afraid, and say, I know whom I have believed;
and am persuaded, that he is able to keep what
I have committed unto him, against that day. An
earthly tabernacle is easily broken down; but such
' : ^ J 91 J
a one as the apostle speaks of, constituted of divine
power, is invincible. If God be for us, who can be
against us?
,' O r. --'>-! -' *
.Be ye followers of Paul, as he was of Christ : the
apostle was a man of like passions with yourselves,
subject to the same weaknesses and temptations; but
by ^trusting in Christ, and living in union with him,
he was preserved through all his dangers and dis-
tresses; and at last could exclaim, I have fought a
good fight, I have finished my course, I have kept
the faith : henceforth there is laid up for me, a crown
of righteousness. And such as imitate his life, will
die with the same lively hopes, and glorious prospects.
From the words before us, and indeed from the
u
234 SERMON XV.
whole tenor of divine truth, it appears that the people
of God are to have their trials and conflicts in the
present life. But their encouragement is, that divine
grace is sufficient for them. Its sufficiency has been
evinced in all ages, and under all circumstances.
The Patriarchs found it sufficient, when they lived
as strangers and pilgrims in the world; making it
manifest, that they desired a better country, that is
a heavenly one. Moses found this grace sufficient,
when he ventured on all the hardships of the wilder-
ness; choosing rather to suffer affliction with the
people of God, than enjoy the pleasure of sin for
a season : for he had respect to the recompense of
reward. Daniel found this grace sufficient, when he
was cast into a den of lions; and so did the three
Hebrews, in the midst of the fiery furnace; and so
did many others, who were tortured, not accepting
of deliverance, that they might obtain a better resur-
rection. The apostles found this grace sufficient, so
that when bonds and imprisonments awaited them in
every city, none of these things moved them, neither
did they count their lives dear unto them, so that they
might finish their course with joy, and the ministry
they had received of the Lord Jesus. Multitudes
have found this grace sufficient at the martyr's stake ;
for they have been brought out of great tribulation;
and are now before the throne of God, and serve him
day and night in his temple.
Do not rest without the possession of this grace.
Seek, and ye shall find ; ask, and it shall be given.
Pray that you may be strengthened by the Spirit's
might in the inner man with patience, unto long-
suffering with joyfulness. Let patience have its per-
fect work upon you, that you may be entire, lacking
nothing. Be strong in faith bringing glory to God ;
that when you are tried you may come forth as gold,
and obtain the end of your faith, the salvation of
your souls.
SERMON XVI. 235
This promise, My grace is sufficient for thee, re-
lates to those who are in the favour of God ; but it is
applicable to others, for the grace of Christ is free
for all ; it abounds to the chief of sinners ; whoever
will, may come and take of the water of life freely.
Christ gave himself a ransom for all : and all such as
feel their need of him, may come to him that they
may have life, and that they may have it more abun-
dantly. To those who are sorry for their sins, his
grace is sufficient to pardon their iniquities, to bind
up the broken-hearted, to give liberty to the captive,
and to open the prison to them that are bound. To
such as feel the plague of their own hearts, his grace
is sufficient to cleanse them from all impurity ; to
give them a new heart, and renew a right spirit
within them. To all who have a concern for their
salvation his grace is sufficient ; for he is able to save
unto the uttermost all who come unto God through
him ; seeing he ever liveth to make intercession for
them. His grace is sufficient at the present moment ;
come, for all things are now ready.
SERMON XVI.
" WE all do fade as a leaf j and our iniquities, like the wind, have
taken us away.'' ISAIAH, Ixiv. 6.
THE Psalmist says, Lord, make me to know mine
end, and the measure of my days ; that I may know
how frail I am. It might be supposed, that these
things might be clearly and sufficiently understood,
without supernatural assistance ; for common observ-
ation, and universal experience, teach, that man who
is born of a woman, is but of few days, and full of
236 SERMON XVI.
trouble : that he is subject to sickness and sorrow,
pain and death. But though these things are ..mani-
fest- and indisputable, they are often absent from
men's thoughts ; or not properly regarded. Theie .is
a strong reluctance in the human heart, to meditate
seriously on these subjects ; and this reluctance? can
be overcome only by divine grace : to obtain wliich
the Psalmist made supplication to God. It wjis'pot
a mere speculative knowledge of mortality, whicji '.he
desired ; but such a knowledge as would mduqe'him
to lay it to heart ; and make a suitable use thereof ;
as where it is said, So teach us to number our days,
that we may apply our hearts urito wisdom : the wis-
dom of laying a foundation for the time to come ;
which is to be wise unto salvation. And this i the
wisdom that comes from above ; which all need^aricl
all ought to pray for : and it is what the words pjefore
us are intended to teach, which are these ,W!e r "ajl
do fade as a leaf! : v
These words, in their primary signification, ap-
plied to the Jews during their dispersion and ciapti-
vity. Those people had been compared to a vine
brought out of Egypt, and planted in Canaan ; wliere
it took root and filled the land. It sent out its boughs
unto the sea ; and its branches unto the river. But
this flourishing vine brought forth wild grapes ;Vand
even grapes of Sodom, and clusters of Gomorrah.
This brought down the judgements of heaven, by
which it was blasted, withered, and scattered.tq the
winds. By an hostile and overwhelming force, the
country was invaded and laid waste ; multitudes of
people were cut off, and the remnant were scattered
abroad ; they were dispersed like dried leaves before
a mighty wind. And when the prophet contemplated
this scene of desolation, and remembered thatfsin
was the cause of it, he said, We all do fade as a leaf;
our iniquities like the wind, have taken us away.
These words, are likewise applicable to all who
SERMON XVI. 237
dwell in this vale of mortality, and are descriptive
of man's frail and perishing condition. In order to
show how swiftly man passeth away, and how easily
he is cutoff from the land of the living, images taken
from vegetation, are frequently employed in the sa-
cred scriptures. It is said, man cometh forth as a
flower, and is cut down. Men shall fall, as a leaf
falleth from the vine, and as a falling fig from the
fig-tree. They shall be cut down like the grass ; and
wither like the green herb. All flesh is grass, and
all the goodliness thereof is as the flower of the field :
the grass withereth y and the flower fadeth : surely
the people is grass. They are as grass which in the
morning groweth up and flourisheth, and in the
evening it is cut down and withered. As to man;
his days are as grass, as a flower of the field so he
flour isheth, but the wind passeth over it and it is
gone, and the place thereof shall know it no more.
In like manner, it is here said, we all do fade as a
leaf, and our iniquities like the wind have taken us
away,
Man may be said to fade as a leaf, because his
fading indicates, his inevitable return to the ground
from whence he was taken. It is one of the fixed
laws of nature, that the faded leaf shall fall from the
tree, and mingle with the dust. And it is equally
certain, that man must close, his eyes in death. The
living know that they shall die. Whatever station
a man may fill, or whatever course he may pursue,
he must be brought down to the grave, and to the
house appointed for all living. But this was not
man*s original destination ; it is the result of his ini-
quity : by one man sin entered into the world, and
death by sin, and so death passed upon all, for all
have sinned. So that those who contemplate the
ravages of death, and consider how many descend to
the grave, may exclaim, Our iniquities, like the wind,
have taken us away.
u3
238 SERMON XVI.
As man was doomed to death in consequence of
his transgression, it follows, that if he had not sinned,
he would not have been appointed to die. Yet his
Creator could not have intended him always to re-
main an inhabitant of this lower world : for he was
commanded to be fruitful, and multiply, and reple-
nish the earth ; and if none had been removed from
the present world, it could not have sustained its
inhabitants. So that man could not have been de-
signed to live here always. But after he had suffi-
ciently served his day and generation, he might have
gone to future glory, without going through the gates
of death ; as Enoch and Elijah were translated,
without any dissolution of their earthly frame. But
when the first man was arraigned at the bar of i his
offended Creator, the sentence passed upon him
Dust thou art; and unto dust shalt thou returns y
doom was irrevocable ; no future obedience could
get it reversed. Righteous Abel was the first that
entered the invisible world through the gloomy man-
sions of death. And the door of death which was
then opened, was left open to all succeeding ages :
and so wide open, as to admit the whole human race;
for it is appointed for all men once to die, and after
that the judgement. Whether men are high orlow,
rich or poor, they must inevitably pass through 'the
gates of death. The monarch on the throne is no
more exempt than the beggar on the dunghill. The
greatest favourites of heaven can procure no ex-
emption; for, the fathers, where are they? or the
prophets, do they live for ever ? The wise man dies
like the fool. It has been uniformly seen, that one
generation passeth away, and another generation
cometh ; and this state of things will continue to:the
end of time; for death is the last enemy that shall be
destroyed. It is computed upon an average, that in
one day, eighty thousand human beings return to
the dust. Yet the grave never says, it is enough'.
The work of death never stands still.
SERMON XVI. 239
....." How many to their endless home,
-f This solemn moment fly ?
And we are to the margin come,
v? . : ,\ : . .'. And we expect to die."
For we all do fade as a leaf, and our iniquities, like
the -wind, have taken us awav.
-' 7 . v
Ifc may be observed that a faded leaf falls, to rise
no more to its former state and situation. Job says,
There is hope of a tree if it be cut down, that it will
sprout again. Though the root thereof wax old in
the earth, and the stock die in the ground ; yet through
moisture it will bud, and bring forth boughs like a
plant.; But there is no hope of revival in the case
of a fallen leaf. It can never be brought to life again ;
no power in nature can restore it to what it was be-
fore; aln this respect, it is an emblem of man ; when
he 1 descends to the grave, he goes hence to be no
more -seen. If a man die shall he live again ? Not
in the present world ; for he is gone to his long
home, " from whose bourne no traveller returns."
As a flood deceaseth and drieth up, so man lieth
down, and riseth not. He shall not awake, nor be
raised out of his sleep, till the heavens be no more.
As far as it relates to the present world, death
is the last end of man. He is removed from all his
earthly possessions ; he is separated from his family,
his friends, and connexions ; he is cut off from all
his i worldly pursuits and enterprises; and can no
more take any part in what is done under the sun.
His sons come to honour, and he knoweth it not ;
and they are brought low, but he perceiveth it not.
For as a cloud is consumed and vanisheth away, so
man that goeth down to the grave, shall come up no
more : he shall return no more to his house, nor
shall his place know him any more. In this respect
we all do fade as a leaf.
Man, may be said to fade as a leaf, in reference to
that gradual decay of his earthly frame, which na-
240 SERMON XVI.
turally precedes his dissolution. Leaves are seen to
fade a considerable time before they fall from off the
tree; when the course of nature is not interrupted.
It is true that in their most verdant state, they may
be torn away; they may be cropt by the browsing
herd; they may be blasted by lightning, or broken
off by a violent wind. So it is with human nature;
though men naturally fade before they fall, yet they
may be brought down to the grave, before there is
any decay of nature. Great multitudes, in the most
vigorous periods of life, have been swept away by
contagious distempers; by pestilence, famine, and
earthquakes; and by the devouring sword; and by
numerous other disasters, men may be deprived, of
life, before the eye has become dim, or the natural
strength is abated. But in these cases, deatii is
considered to be premature, it is an exception to 'the
general rule; a deviation from the established laws
of nature: for in the ordinary and natural course,
men fade like a leaf, before they fall by the stroke of
death. When men have attained to a state of ma-
turity, they begin to descend: it may be by a slow
gradation, imperceptible for some time, especially
to themselves : but as age advances, natural vigour
recedes; and they feel increasing pains, weakness,
and langour. There may be dimness of sight, and
dullness of hearing; the apprehension is not so quick
as formerly; nor the memory so retentive; the stock
of animal spirits may be diminished, and vivacity
may be decreased; so that aged persons cannot have
the same enjoyment of life, which they formerly
possessed. When Barzillai, was invited by David
to Jerusalem, where he would have met with courtly
entertainment, he replied, I am this day four-score
years old; Can thy servant taste what I eat, or what
I drink? Can I hear any more the voice of singing
men, or singing women ? Wherefore then should thy
servant be a burden to my Lord the King ? Such a
SERMON XVI. 241
state, of imbecility, may be expected by those who
arrive at that period of life; and long before that
time,' decay seizes the frame, and lays every faculty
under contribution; for we all do fade as a leaf.
' "In r tnat decay of nature, which precedes man's
dissolution, the Almighty mingles mercy with judge-
ment; for by this means, all earthly attachments are
lopped by degrees; which causes the stroke of death
to bfe less appalling and painful. The previous decay
of nature, makes death less distressing to surviving
friends. When the first-born in Egypt, were cut off'
in one night, there was a great cry throughout the
larid: so if people were always taken away in their
full vigour, and while they possessed all their capa-
bilitijes for life, it would much increase the conster-
natjbn. The previous decay of nature, which men
ex^tience, is a call to remember their latter end.
It 'says in effect, set thine house in order, for thou
sn4it die and not live. The time of departure is
approaching, therefore prepare to meet thy God.
As weakness and infirmity, are sure to accompany
the decline of life, people should learn to devote
their unimpaired faculties, to the service of God, and
the work of their own salvation. To those who are
in the morning of life, it is said, Seek ye first the
kingdom of God and its righteousness. Remember
now thy Creator in the days of thy youth; while the
0vil;days come not, nor the years draw nigh, when
thtiii shalt say, I have no pleasure in them. On these
accounts it may be seen, that it is a merciful provision
of Providence, for man to fade as a leaf.
It I may be further observed, that there is a great
diversity in the form and comeliness of leaves ; some
appear in the richest verdure ; and some are adorned
with the most brilliant colours, so that Solomon in
all his glory was not arrayed like one of them : but
when they are faded and fallen to the ground, their
beauty is defaced, their splendour has disappeared :
242 SERMON XVI.
such as had been most exquisitely beautiful, have
then no superiority over the rest : the most skilful
botanist could not discover the remains of any one
tint, for which they had been so much admired. In
this respect man fades like a leaf, as they ultimately
lose all earthly distinctions. For a time they may
flourish like a flower of the field. Some flourish in
the bloom and gaiety of youth ; others in the vigour
and activity of manhood : some flourish in the pos-
session of great talents and accomplishments, bold
achievements, and mighty deeds ; others in wealth
and honour, high rank and station, splendid titles,
and all the pomp of high life. But all this splen-
dour will fade and disappear. St. Peter says, All
the glory of man is as the flower of the grass ; the
grass withereth, and the flower thereof falleth away.
Though the flower is more splendid than the grass,
it is not more durable ; it is destined to wither in as
short a time. Some of what may be called the flow-
ers of human nature, fade in the decline of life ; and
all the rest will be blasted in the valley and shadow
of death. The distinctions which obtain among man-
kind, do not descend to the tomb ; there all ranks
and conditions are confounded. Every trace of high
birth or elevated station, of youth, or strength, or
beauty, will be obliterated. The countenance which
had been most admired, will be ghastly ; the head
which had lodged most sciences, will be empty ; and
the tongue which had spoken most eloquently, will
be silent; and the blood which had flowed in the
noblest veins, will be meat for worms ; and all the
remains of human grandeur, will be a heap of dust,
or a mass of putrefaction.
Earthly distinctions will have no existence in a
future state; those who are most surrounded with
earthly glory may say, Naked came I into the world,
and naked shall I return : for men will not stand
before God as high or low, rich or poor, learned or
SERMON XVI. 243
unlearned ; but in the simplicity of their moral cha-
racter. The hour is coming in which all that are in
their graves shall come forth ; they that have done
good to the resurrection of life ; and they that have
done evil to the resurrection of damnation. Men
will be only followed by their works ; they will be
stripped of all earthly distinctions : in this respect,
we all do fade as a leaf.
It may be further observed, that a leaf soon fades.
Some parts, even of the vegetable kingdom, are of
long duration ; there are trees which grow and flou-
rish during several centuries ; but the leaves which
put forth in Spring, fade and fall the next Autumn :
and in reference to this short duration, man fades
like a leaf. For what is life, but a vapour that ap-
pears for a little time, and then vanishes away ? Is
there not an appointed time for man upon earth ?
and is not the number of his days soon completed ?
The days of our years are three score years and ten ',
and if by reason of strength they be four score years,
yet is their strength, labour, and sorrow : for it is
soon cut off, and we fly away. This term of years is
all that men can reasonably expect ; and it much
exceeds what the greater number of people ever
attain, for it is more than double the average of hu-
man life : and even those who attain to this age, or
in some measure exceed it, may have occasion to
say like old Jacob, Few and evil, have the days of
the years of my life been. The Psalmist says, Be-
hold, thou hast made my days as an handbreadth,
and mine age is as nothing before thee : verily, every
man at his best estate is altogether vanity. An hand-
breadth was probably the shortest measure then in
use ; and how short is human life, if compared with
those vast concerns in which man has to engage ; or
with the extensive range of the human intellect ;
or with those boundless desires which nature has
planted in the heart of man, and which nothing can
244 SERMON XVI.
satisfy but immortality ! So that the term of life can
only be called an handbreadth. But when it is
compared with the great Father of eternity, all mea-
surement must be abandoned ; hence the Psalmist
says, My age is as nothing before thee : Man at his
best estate is altogether vanity. He is a compound
of what is mortal and mutable, of what is unsub-
stantial and fugitive ; he is in a transitory state, and
in a perishing condition. For we all do fade as a leaf.
Thus it will be seen, that the words under consi-
deration, teach human frailty, the short duration,
and unsatisfactory nature of all earthly acquisitions.
But what is the drift of this doctrine ? What useful
purpose can it serve ? The design of it is, to induce
men not to look at the things which are temporal,
but at those things which are eternal ; to forsake
their broken cisterns, and come to the fountain of
life and felicity, where they may draw water with
joy from the wells of salvation.
Man, it is to be remembered, possesses an im-
perishable substance, for which he may obtain a
satisfactory and durable portion ; and to do this, is
the great business of human life. There is a spirit
in man, that will survive the dissolution of his earthly
frame. When the Almighty formed man out of the
dust, he breathed into him the breath of life, and he
became a living soul. This soul or spirit can possess
all its faculties, energies, and enjoyments, after this
life ; for when the dust shall return to the dust as it
was, the spirit will return to God who gave it. St.
Paul says, to be absent from the body, is to be pre-
sent with the Lord. When Lazarus died, he was
carried by angels into Abraham's bosom. This is
no doubt spoken exclusively of the spirit, which at
the moment of death, entered the realms of bliss.
The soul of man is immortal, and therefore not sub-
ject to dissolution : and it is the declared will of its
Creator that it shall always exist. Its powers are
SERMON XVI. 245
incorruptible, it will suffer no decay; throughout
endless ages it will ' flourish in immortal youth.'
By this immortal spirit, man is distinguished from
the beasts that perish; he is placed in a rank near
to that of angels ; he is crowned with glory and ho-
nour, and made the lord of this lower world. The va-
lue of the soul exceeds all computation, and nothing
could compensate for its loss. What would it profit
a man, if he should gain all the world^ and lose his
own soul ? Though the soul is endowed with im-
mortality, yet it may be lost ; that is, it may lose all
that can render existence desirable : it may lose its
felicity, and be involved in endless punishment : so
that it had been better for that man had he never
been born.
It is therefore the great concern of mankind to
endeavour to promote the welfare of their own souls :
this cannot be done by minding earthly things, for
they are too gross in their nature to satisfy an im-
mortal spirit ; if they were not so, they are too short
in their duration, they perish with the using, and
they will have no existence in a future state. What
is it then that will promote the present and ever-
lasting welfare of the soul ?
This great end of man's existence will be secured
by union with God. And he promises this blessing
to those who love him. He says, I will dwell in you;
I will be your God, and ye shall be my people. He
is the Father of Lights, from whom descends every
good and perfect gift, with whom there is no variable-
ness nor shadow of turning : and such as walk in the
light, have fellowship with him ; and his infinite
perfections are employed to promote their welfare.
He will supply all their need, according to his riches
in glory ; for the Lord God is a sun and a shield, he
will give grace and glory ; and no good thing will
he withhold from them that walk uprightly. Those
who are favoured with his gracious presence will
x
246 SERMON XVI.
say, Thy favour is life, and thy loving kindness i
better than life. There be many that say, Who will
show us any good ? Lord, lift thou up the light of
thy countenance upon us, which puts gladness into
the heart, more than men rejoice when corn and
wine increase. Those who have union with Qod,
have a peace which the world cannot give nor take
away ; they have a joy that no man taketh from tliem ;
a possession that will not fade away, for the ever-
lasting God changeth not ; his counsel shall stand,
and the thoughts of his heart to all generations ; and
he has declared to his people, that he will never
leave them nor forsake them. He will comfort them
in all their tribulations. He is their defence in dan-
ger ; they abide under the shadow of the Almighty,
and their language is, I will trust and not be afraid ;
for the Lord Jehovah is my strength and my song ',
he also is become my salvation. He is a never-failing
resource under every earthly privation. When riches
make themselves wings and fly away, when friends
go to then: long home, when age and sickness have
paralyzed the frame, then God will be found all-
sufficient. Habakkuk says, Although the fig-tree
shall not blossom, neither shall fruit be in the vines ;
the labour of the olive shall fail, and the fields shall
yield no meat ; the flock shall be cut off from the
fold, and there shall be no herd in the stalls : yet I
will rejoice in the Lord, I will joy in the God of my
salvation. The divine favour enables believers to
triumph in death ; David says, My strength and my
heart fail, but God is the strength of my heart, and
my portion for ever. Though I walk through the
valley and shadow of death, I will fear no evil ; for
thou art with me. Whom have I in heaven but thee ?
and there is none upon earth I desire besides thee :
thou art all my salvation and all my desire. Happy
are the people who are in such a case ; yea, happy
is that people whose God is the Lord.
SERMON XVI. 247
This enjoyment of God, is what his people obtain
in the present life ; but there is a more abundant
measure of it in the life to come. Eye has not seen,
nor ear heard, nor has it entered into the heart of
man, what God has laid up for them that love him.
This is what will not fade as a leaf, but be durable
as eternity. It is called a house not made with hands,
eternal in the heavens ; a city which hath foundations,
whose builder and maker is God; an inheritance
incorruptible, undefiled, and that fadeth not away.
When earthly possessions have perished, when the
fashion of this world has passed away, when the lumi-
naries in the firmament are extinguished, and the
whole frame of nature dissolved, heaven will continue
in all its splendour, for the glory of God and the Lamb
are the light thereof. It will be a perpetual source of
perfect felicity, for in God's presence is fulness of
joys, and at his right hand are pleasures for ever
more. It is therefore a prize worth contending for.
It will do infinitely more than compensate for all
previous labours and conflicts, for we reckon that
the sufferings of this life, are not worthy to be com-
pared with that glory that shall be revealed in us.
It will wipe away all tears ; it will satisfy every desire
of the soul, for ever and ever. Therefore let heaven
be the object of your pursuit; labour not for the meat
that perishes, but for that which endures to eternal
life. Set your affections on things above, where
Christ sitteth at the right hand of God. Lay up your
treasure in heaven, where moth doth not corrupt, nor
thieves break through and steal : that when you fail
on earth, you "maybe received into everlasting man-
sions.
When it is allowed that the divine favour here,
and heaven hereafter, are sufficient to make men
happy and secure, it may be asked, How are these
blessings to be obtained ? the answer is, Through the
anerits of Christ. He is the way, the truth, and the
248 SEKMON XVI.
life; he 'gives access to God, and has opened the
kingdom of heaven to all believers. He came into
the world to save sinners; and to as many as receive
him, he gives the power to become the sons of God;
and all .his sons are heirs of heaven. The grace they
receive, makes them meet to be partakers of the in-
heritance : of the saints in light. This grace is freely
granted by the new covenant of redemption; which
is. a covenant sealed with blood, well ordered in all
things, and sure; established by great and precious
promises. Moreover, the Almighty, to show to the
heirs of promise, the immutability of his counsel,
confirmed it by an oath; that by 'two immutable
things, in which it was impossible for God to He,
they might have strong consolation, who have fled
for refuge to lay hold on the hope set before tliem.
Here is ground for unshaken confidence ; Christ the
mediator of the new covenant, is the sure foundation
which God has laid in Zion ; the rock against which
the gates of hell cannot prevail: and as the Great
High Priest of our profession, he is the same yester-
day, to-day, and for ever. So that the believer's hope
of heaven, is as an anchor to the soul, both sure and
steadfast. , He is born again of incorruptible seed,
that liveth and abideth for ever; and as he keeps
himself in the love of God, the mercy of our Lord
Jesus Christ, will bring him to eternal life. My
sheep, says Christ, hear my voice; I know them,
and they follow me ; and ; I give unto them eternal
life, and they shall never perish ; neither shall any
man pluck them out of my hand.
It appears therefore, that man has a portion set
before him that is suited to his immortal nature,
that is. high as heaven, and durable as eternity; and
is favoured with every facility for the attainment of
it. To attain Tthis heavenly portion is the one thing
needful, the better part that shall not be taken away.
To. the securing' -of this permanent felicity, we are
SERMON XVI. 249
here urged by the consideration, that as to our earthly
and sinful state, we all do fade as a leaf.
As you hare here no continuing city, seek one to
come, that is free from decay and vicissitude. Seek
for that holiness without which no man can see the
Lord; and for this holiness, seek by repentance to-
wards God, and by faith hi our Lord Jesus Christ ;
who is able to save unto the uttermost. He once
suffered for sin, and to them that look for him, he
will appear the second time without sin unto salva-
tion. Therefore give diligence, that you may be
found of him in peace, without spot, and blameless.
The brevity of human life is an inducement to the
right use and improvement of time. With all who
are now on the stage of life, time will soon be no
more : when once it has passed away, it can never
be recalled ; and then those who have wasted it will
have to exclaim, in anguish and despair, The har-
vest is past, the summer is ended, and we are not
saved. Work while it is day ; for the night cometh
when no man can work. See then that ye walk cir-
cumspectly, not as fools, but as wise, redeeming the
time because the days are evih
The shortness of human life is a motive to patience
and resignation, as it shows that all trials and con-
flicts, will be of short duration. Now is our salvation
nearer than when we believed. Weeping may endure
for a night, but joy cometh in the morning: this
night is far spent, and the day is at hand. Where-
fore gird up the loins of your minds ; be sober, and
hope to the end, for the grace that shall be brought
unto you, at the revelation of Jesus Christ. For our
light affliction, which is but for a moment, worketh
for us a far more exceeding and eternal weight of
glory.
The ninetieth Psalm is called a prayer of Moses :
and it is in some measure a paraphrase on the
words under consideration ; and eminently adapted
x3
250 SERMON XVII.
to edification. Of the Almighty it says, Before the
mountains were brought forth, or ever thou hadst
formed the earth and the world, even from everlasting
to everlasting thou art God. Thus men are taught
to know God as the high and lofty one that ihha-
biteth eternity; that they may sanctify the Lord of
Hosts in their hearts, and reverence his holy name.
The contrast is the perishing, state of man, who is
turned to destruction, carried away as with a flood,
and spends his years as a tale that is told. The
cause of this is transgression ; hence the Psalmist
says, Thou has set our iniquities before thee ; our
secret sins in the light of thy countenance. Then
what is to balance these griefs, to remedy these evils,
and open to men a source of joy and gladness?
This is the favour and blessing of God, for which
the Psalmist prays in the following words, Return,
O Lord ; and let it repent thee concerning thy ser-
vants. O satisfy us early with thy mercy ; that we
may rejoice and be glad all our days. Let thy work
appear unto thy servants ; and thy glory unto then-
children. And let the beauty of the Lord our God
be upon us : and establish thou the work of our hands
upon us ; yea, the work of our hands establish thou it.
SERMON XVII.
" BLESSED are they that do his commandments, that they may have
right to the tree of life; and may enter in through the gates into
the city." RET?, xxii. 14.
WHAT must I do to be saved ? is one of the most
important questions contained in the scriptures ; for
mankind are involved in transgression, and it is
written, The soul that sinneth it shall die : that is,
SERMON XVII. 251
shall be punished with everlasting destruction from
the .presence of the Lord, and the glory of his power.
Yet we are assured, that God is not willing that any
of us should perish. He sent his Son into the world,
not to condemn the world, but that the world through
him might be saved. But after all that Christ has
done#nd suffered to save a lost world, many remain
in the way of misery and destruction, and are in
danger of everlasting perdition : hence the apostle
says, How shall we escape, if we neglect so great
salvation ? And it is certain, that men can no other-
wise neglect their salvation, than by failing to fulfil
the conditions on which it is granted. The question
therefore is, What are the terms or conditions of a
sinner's acceptance with God ? Till this be known,
men/walk in darkness, and know not at what they
stumble ; the things which belong to their peace are
hid from their eyes. What people are to do, in order
that they may obtain eternal life, is fully and clearly
set forth in the gospel of Christ. But this is not
always stated in the same language : various words
and phrases are employed, so as to require a com-
parison of different passages, to prevent any mistake.
It is sometimes expressed by repentance ; at other
times by the fear and love of God ; but more fre-
quently it is expressed by faith or obedience ; and
when one of these only is mentioned, the other is
always implied. If faith only is mentioned, it is to
be understood of a faith that produces obedience ;
when obedience only is mentioned, it is to be un-
derstood of such obedience as springs from faith.
In the words before us, obedience is stated to be the
condition of eternal life ; Blessed are they that do
his commandments, that they may have right to the
tree of life, and may enter in through the gates into
the city.
The commandments of God, include all the indi-
cations of his will, whether given by his word, his
352 SERMON XVII.
works, or the influence of his Spirit. He never left
himself without witness in any nation ; his wrath
was revealed from heaven against all unrighteousness
of men ; so that those who had only the light of
nature, were left without excuse for their iniquities.
But the commands of God more especially denote
the precepts of his word, which are given to be the
rule and measure of all our words and actions, tem-
pers and dispositions. In the sight of the Almighty,
there can be no acceptable service, but the doing
what he has commanded. Whatever is practised
under the notion of piety and devotion, without a
divine command, is no better than superstition and
false worship. To such persons it may be said, Who
hath required this at your hands ? Do they suppose
that the divine law is left imperfect, and that its
deficiency is to be supplied by human devices ? Or
do they imagine that they know what will please
God, better than he does himself? Our Saviour
says, In vain do they worship me, teaching for doc-
trines the commandments of men. Nothing is to be
added to what is written in the scriptures ; on the
other hand, nothing is to be taken away. If any man
shall add unto these things, God shall add unto him
the plagues that are written in this book : if any man
take away from the words of this book, God shall
take away his part out of the book of life.
Whatsoever God has commanded to be done, or
to be left undone, is a law of indispensable obligation
to mankind; because he is the Creator, the Preserver,
and the Judge of the world. The commands of God
are reasonable, just, and good; but if they were not
so, they would be equally binding on the children
of men ; for he is the supreme Governor of the Uni-
verse ; he rules among the armies of heaven, and
doeth what pleaseth him among the children of
men. As his authority originates in the perfections
of his own nature, it is absolute : Who art thou that
SERMON XVII. 253
repliest against God ? As the divine power is un-
limited, it is irresistible: Can a worm of the earth
contend with his Maker, so as either to succeed, or
-come, pfF with impunity ? Besides power and autho-
rity in the Divine Being, it is to be remembered,
that to men he giveth life and breath and all things ;
and. so bountifully, that the earth is full of his good-
ness : and under all circumstances he knows what is
fittest, and best for his creatures to dp ; it is therefore
his, province to command, ; and man's imperative
duty to obey, whatever be the nature of the divine
injunction. .
,he. Almighty said to Adam, Of the tree in the
midst of the garden thou shalt not eat, for in the day
that ^hou eatest. thereof, thou shajt surely die. It is
not known that there was any reason, for this com-
mapji,, either in the nature of man, or in the quality
of ,t)ie fruit; for when the Almighty took a survey of
what he had^ created and made, he saw that every
thing was good: from this it appears to follow, that
there, was nothing in the forbidden fruit, that would
have proved injurious to man, if; it had not been
prohibited. But the law was not less binding on that
account; as the Almighty was pleased to make it the
test of man's obeplience. . In : the present day, man's
obedience is not tried, by such injunctions; all the
precepts by which they are to be governed, are
requisite, to the well being of society. For instance,
Thou shalt not Mil ; Thou shalt not steal; Thou shalt
not commit adultery; Thou shalt not bear false
witness against, thy neighbour, are moral precepts,
founded on .reason and fitness, and productive of the
greatest .utility. If such laws had not been given,
man could not have acted otherwise than these pre-
cepts require, without opening the flood-gates to
misery and destruction. So that obedience to God
is a reasonable service; but if in some cases, men
cannot discover the reason of the injunction, that
254 SERMON XVII.
does not diminish their obligation to obedience; and
when they do see the reason of it, it is not on that
account merely that they are to obey. When the
Psalmist addresses the Almighty, with respect to his
chastisements, he says, I was dumb and opened not
my mouth, because thou didst it: and the same con-
sideration is the true principle of obedience, the duty
is performed because God has commanded it.
Without obedience, no one can have the testimony
that he pleaseth God; no one can escape condem-
nation, for every work will be brought into judgement,
with every secret thing; and God will render to every
man according to the deeds done in the body, whether
they have been good, or whether they have been evil.
After all Solomon's moral and philosophical disqui-
sitions, he says, Let us hear the conclusion bf the
whole matter; fear God and keep his commandments,
for this is the whole duty of man. Such obedience
is equally required by the gospel: Christ did 'not
come to destroy the law and the prophets, but to
promote the fulfilling of them. The apostle says, Do
we make void the law through faith ? Nay we esta-
blish the law. The wrath of God corneth on the
children of disobedience.
When it is understood, that obedience to the gospel
is indispensably required, the question is, in what
manner obedience is to be performed, in Order to
acceptance? The answer is, that the heart must be
engaged. The Almighty knows men's thoughts,
and is acquainted with their motives, and cannot be
pleased with outward service. By the mouth of the
prophet he says, This people draw near me with their
mouth, and with their lips do honour me, but have
removed their heart far from me : and on this account
his judgements were inflicted on them. God looks
at the heart, and requires truth in the inward parts.
But by nature, the heart of man is prone to evil, and
averse to that which is good; and a corrupt tree
SERMON XVII. 255
cannot bring forth good fruit; as the apostle shows
when he says, The carnal mind is enmity against
God ; it is not subject to the law of God, neither indeed
can be : so then they that are in the flesh cannot
please God. Hence appears the necessity of rege-
neration; a change from a carnal to a spiritual state.
Therefore God commands all men, every where, to
repent. Repentance includes a deep conviction of
.inward depravity, and of outward transgression; a
godly sorrow for sin, a grief at heart, for having
grieved God. This induces men to confess and for-
sake their iniquities, and to turn unto the Lord, with
a broken spirit and a contrite heart; and with earnest
supplications for mercy. Whilst in this state, they
are directed to look to the Lamb of God, that taketh
away the sin of the world.
As Moses lifted up the serpent in the wilderness,
even -so is the Son of Man lifted up ; that whosoever
belieyeth on him should not perish but have eternal
life. When such believe with their hearts unto
righteousness ; when they believe that Christ died
for their sins and rose again for their justification,
their iniquities are blotted out, and they have a peace
with God that passeth understanding. Another
happy result is a deliverance from the dominion of
sin. The law of the spirit of life, which is in Christ
Jesus, makes them free from the law of sin and death.
They are created anew in Christ Jesus unto good
works. The love of God is shed abroad in their
hearts, by the Holy Ghost given unto them. And
being thus made free from sin, they become the
servants of God, having their fruit unto holiness, and
their end eternal life. Being thus made spiritually
minded, they can serve God in spirit arid in truth.
They delight to do his will. They obey from the
heart the good commandment delivered unto them :
And blessed are they that thus do his commandments.
Gospel obedience extends to every branch of mo-
256 SERMON XVII.
ral duty. David says, then shall I not be ashamed,
when I have respect unto all thy commandments ;
and the requirements of the gospel are equally
extensive, for our Saviour says, Then are ye my
disciples, if ye do whatever I have commanded.
The apostle, says, The grace of God which bringeth
salvation, teaches, that we should live soberly,
righteously, and godly in this present world; So
that gospel obedience requires a proper government,
and due restraimVof a man's own passions and appe-
tites. It requires justice, fidelity, and kindness, in
his intercourse with mankind; It requires the fear,
the love, and the worship of God. If any of these
duties be neglected, the others will find no accept-
ance. Some are commendably temperate in all their
personal enjoyments; but -if at the same time they
are unjust, censoribus, r 'and unmerciful, they are r to
be ranked with the workers of iniquity. Some are
honest and upright in all their worldly transactions ;
and kind and tender-hearted towards the distressed ;
but if their affections are not set on things above ; if
they have no intercourse with heaven, if they neg-
lect the worship of God, they cannot escape con-
demnation. Sbine are frequent and fervent in ail
devotional exercises, but if they defraud their neigh-
bours, or give way to any unlawful indulgence, or
are uncharitable, they cannot see the kingdom of
God. The end to be kept in view is to stand perfect
and complete in ail the will of God : to be like Caleb
and Joshua^ who followed the Lord fully ; to imitate
Zacharias and Elizabeth, who were righteous before
God, walking in all the commands and ordinances of
the Lord blameless. ' ;
Gospel obedience requires, constancy and perse-
verance. It is requisite for all times and seasons,
for every day, and all day long, and under all the
various circumstances of human life. As it is written,
Be thou in the fear of the Lord all the day ;for surely
SERMON XVII. 257
there is an end, and thy expectation shall not be cut
off. The apostle says, Be ye steadfast, unmoveable,
always abounding in the work of the Lord, for as
much as you know that your labour is not in vain in
the Lord. Be not weary in well-doing, for in due
time ye shall reap if you faint not. For Christ says
to all his followers, Be thou faithful unto death, and
I will give thee a crown of life : and the same, for
substance, is affirmed in the words before us, Blessed
are they that do his commandments, that they may
have right to the tree of life.
That future felicity is intended, by the tree of life,
and an entrance into the city, will most likely be
admitted as indisputable ; but how gospel obedience
can give a right to it, may require some explanation.
There are various ways in which a right to earthly
possessions is acquired; some have a right by in-
heritance. But this does not depend on their own
conduct, it descends to them before they have done
either good or evil. In this way none can have a
right to eternal life ; for those who are now the people
of God, were by nature children of wrath, even as
others. A right may be acquired by purchase, by
giving something of equal value for it; but in this
way, gospel obedience cannot acquire a right to
eternal life. Obedience is a duty which men owe to
God, and the discharge of that duty, lays him under
no obligation. Whatever men devote to his service,
they only give him back his own ; there is no merit
in their best performances. When they have done
the will of God they are to say, we are unprofitable
servants. This was the view which Jacob took of
his services, for he said, I am less than the least of
all thy mercies; and not worthy the truth thou hast
shown unto thy servant. This view all saints will
have, when they appear before the throne above ; for
they will cast their crowns at the Redeemer's feet, and
cry, Not unto us, not unto us, but unto thy name be
Y
258 SERMON XVII.
all the glory. A right may be obtained by gift or
donation; what a person receives in this way; is as
really his own, as if he had purchased it; and in this
way only, can any mortal acquire a right to heaven.
Eternal life is the gift of God. It is indeed a reward
for the righteous, but the reward is of grace, not of
debt; it comes from the pure kindness and free favour
of God. But it should be distinctly understood and
remembered, that a free gift may be conditional ; a
free pardon may be offered to rebels, on condition of
laying down their arms. So eternal life is offered
conditionally; for otherwise the wicked would have
as good a title to it as the righteous, which they
certainly have not. And as eternal life is offered
conditionally, those who perform the condition,-do
thereby acquire a right to it, In virtue of the gratiious
stipulation made to them. -"^^ -';;
When all this is granted, it may still be disputed,
whether gospel obedience is the condition, or one* of
the conditions of future happiness. Some contend
that it is not the doctrine of St. Paul, for he says, By
grace are ye saved, through faith, and. that not of
yourselves, it is the gift of God. When any are
saved, it is by faith, that it might be by grace, not of
works, lest any man should boast. From this it is
concluded, that faith without obedience, is the sole
condition of gospel salvation. This would appear to
be correct, if nothing else was stated on this subject
in other parts of scripture. The whole of the scrip-
tures are given by inspiration of God, consequently
one part is not to be so interpreted as to contradict, but
so as to harmonize with all the other parts ; and when
this rule of interpretation is adopted, it will be under-
stood, that when St. Paul speaks of men being saved
without the works of the law, or without works, he
alludes to Jewish rites and ceremonies; for these were
called works in opposition to faith; and were at that
time the only works in dispute : some were contend-
SERMON XVII. 259
ing for their continuance under the gospel, and others
were pleading for their total abolition. This was the
side which the apostle took, and he proved that such
works were inconsistent with the gospel of Christ. But
the notion, that any person could be saved without
the practice of moral duties, could never have entered
into the mind of St. Paul, for he made it his business
to affirm, wherever he went, that men were to repent,
and 'turn to God, and do works meet for repentance,
or they could obtain no forgiveness. He exhorted
all believers to be careful to maintain good works.
He said let everyone that nameth the name of Christ,
depart from iniquity. Abstain from the appearance
of evil. Know ye not that the unrighteous shall not
inherit? the kingdom of God? Be not deceived, for
whatsoever a man soweth, that shall he also reap; he
that soweth to his flesh, shall of his flesh reap cor-
ruption; but he that soweth to the Spirit, shall of the
Spirifcreap life everlasting. Therefore nothing could
be further from his mind, than to discard moral
duties. When he says men are saved by faith, he
is to be understood of a faith, that produces obedience
to the gospel; for, he says, Faith works by love, it
purifies the heart, and overcometh the world: con-
sequently it brings forth the fruits of righteousness,
which are to the praise and glory of God.
But even in the apostle's own time, there were
some that mistook his meaning, and maintained that
Christians were to be saved by faith without obe-
dience. This was the error which St. James set
himself to refute, and spake as follows, What doth
it profit, my brethren, though a man say he hath faith,
and have not works? can faith save him? Wilt thou
know, O vain man, that faith without works is dead?
Was not Abraham justified by works, when he had
offered Isaac upon the altar? Ye see then how that
by works a man is justified, and not by faith only.
For as the body without the spirit is dead, so faith
260 SERMON XVII.
without works is dead also. It is evident that James
here gives the proper interpretation, to the wo^s of
Paul. He wrote a considerable time after it was
admitted, that in Paul's writings there were^some
things hard to be understood, and which somfe .per-
verted to the scandal of religion; and James';. design,
was to prevent such perversion in future. What he
advances is free from absurdity, and contradiction ;
it is such a manifestation of the truth, as commends
itself to every man's conscience, in the sight of God.
It is creditable to religion, and profitable to men;
it perfectly agrees with .every other inspired writer,
whether in the Old or the New Testament. It ex-
actly corresponds with what Paul teaches in the other
parts of his writings, for he most distinctly /proves
the necessity of obedience in order to salvations- ><He
says, Christ became the author of eternal saltation
to them that obey him ; and will take vengeancierion
them that obey not the gospel. Neither circumcision
nor uncircumcision availeth any thing, but keeping
the commandments of God. For we must all appear
before the judgement seat of Christ; that every one
may receive, according to that he hath done, whether
it be good or bad. So we see how the two apostles
agree together; and how they agree with our Saviour's
statement, Not every one that saith unto .me, Lord,
Lord, shall enter into the kingdom of heaven j; but
he that doeth the will of my Father, who is in heaven.
The same is advanced in the words before us, Blessed
are they that do his commandments; that they may
have right to the tree of life, and may enter through
the gates into the city.
What remains to be considered, is the happiness
of the righteous in a future state, which is figuratively
expressed by the tree of life. This agrees with what
our Saviour promised to his people, when he said,
To him that overcometh, I will give to eat of the tree
of life, which is in the midst of the paradise of God.
SERMON XVII. 261
In 'these words there is an evident allusion, to that
delightful abode, in which our first parents were
placed by their bountiful Creator. The Lord God
planted a garden in Eden, and out of the ground he
caused to grow, every tree that is pleasant to the
sight, and good for food : and the tree of life also in the
midst of the garden. Of this tree we have no formal
description, but it appears to have been a sacramental
pledge of immortal life: so long as Adam and Eve
had access to this tree, they were strangers to sickness
and sorrow, pain and death. But by transgression,
they forfeited their right to the tree of life ; they were
then driven out of paradise, and cherubim and a
flaming sword were so placed, as to keep the way of
the tree of life. So that man was excluded from all the
benefits, which it either gave or represented. The
flaming sword which guarded the tree of life, was an
awful emblem of divine wrath; and it indicated the
misery -which sin had entailed on the human race.
Man was then doomed to return to the dustfrom whence
he had been taken,: and his days were to be few and
full of trouble. Thus sin entered into the world, and
death by sin, and death passed upon all, for all have
sinned. The death inflicted for sin, includes the
second death, which is a death that never dies. But
what was lost by the sin of Adam, is restored by the
merits of Christ, who raises his people from the ruins
of the fall, and reinstates them in all their forfeited
possessions. He removes the flaming sword, and
gives access to the tree of life. This tree bears twelve
manner of fruits, and yields its fruit every month,
and its leaves are for the healing of the nations. This
may be regarded as an emblem of our Saviour, who
abounds in all the fruits of redeeming grace ; sufficient
to supply all the wants of his people; for he came
that they might have life, and that they might have
it more abundantly. They receive out of his fulness,
and grace for grace. He is their wisdom, righteous*
Y3
262 SERMON XVII.
ness, sanctification, and redemption. He is a tree of
life to them that lay hold upon him; they sit under
his shadow with delight, and find his fruit sweet to
their taste. And as Christ gives grace on earth, he
will give glory in heaven. His people will be with
him in paradise, and because he lives, they, shall
live also. They will behold his glory, and enter into
his joy. The Lamb that is in the midst of the throne
shall feed them, for the gift of God is eternal life,
and that life is in his Son. So that the followers of
Christ have right to the tree of life. Upon them the
second death has no power; they will be confirmed
in immortal bliss ; their inheritance is incorruptible,
undefiled and that fadeth not away.
It is further stated, respecting those who do >his
commandments, that they enter through the; gates
into the city. The future abode of the righteous is
called a paradise, as it is a place of delight;; and- it
is called a city, as it is a place of strength and secu-
rity, of grandeur and magnificence. St. Paul says,
the patriarchs desired a better country, that is, an
heavenly: wherefore God is not ashamed to be called
their God ; for he hath prepared for them a city. This,
he says, Is a city, which hath foundations, whose
builder and maker is God. John had a vision of this
holy city, and says, I heard a great voice out of
heaven, saying, Behold, the tabernacle of God is
with men, and he will dwell with them, and they
shall be his people, and God himself shall be with
them, and be their God. And God shall wipe all
tears from their eyes; and there shall be no more
death, neither sorrow, nor crying, neither shall there
be any more pain : for the former things are passed
away. The city was of pure gold, like unto clear
glass; the wall of it was of jasper; and the founda-
tions of the city, were garnished with all manner
of precious stones. The city had no need of the
sun, neither of the moon; to shine in it; for the
SERMON XVII. 263
glory of God did lighten it, and the Lamb is the
light; thereof.
To this holy city, the righteous enter through the
gatesh ;The Lord of glory opens the gates of heaven,
and no man can shut them; he shuttethand no man
can ' open them. The gates of heaven are so shut
againstjthe workers of iniquity. There shall in no
case enter into it, any thing that defileth; neither
whatsoever worketh abomination, or maketh a lie;
neither thieves, nor covetous, nor drunkards, nor
revilers, shall inherit the kingdom of God. The gates
of heaven are shut against all who have merely the
form of religion, for except a man be born again, he
cannot see the kingdom of God. Except your right-
eousness exceed that of the Scribes and Pharisees,
ye can in no case enter the kingdom of heaven. In
the?parable of the ten virgins, those who had only a
lamprof profession, came saying, Lord, Lord, open
to us. But he answered and said, Verily I know you
not. Such will for ever be excluded, from the man-
sions of the blessed.
But the gates of heaven will be opened to all who
fear God and work righteousness. David says, Who
shall ascend unto the hill of the Lord, and who shall
stand in the holy place ? He that hath clean hands
and a pure heart. This is the gate of the Lord which
the righteous shall enter. Holiness of heart and life,
form a safe passport to heaven. Those who are made
the sons of God, by faith in Christ Jesus, are heirs
of glory. Those who are regenerated by the Holy
Spirit, are made meet, to be partakers of the inherit-
ance with all the saints in light : and they are free
citizens of the New Jerusalem. So that they will un-
doubtedly enter through the gates into the city.
The manner in which they will enter through the
gates, remains to be considered. St. Peter describes
the entrance as abundant. If ye do these things ye
shall never fall; for so an entrance shall be minis-
264 SERMON XVII.
tered to you abundantly, into the everlasting kingdom
of our Lord and Saviour Jesus Christ. It will be
through the abundant mercy and goodness of God ;
it will abundantly confirm the great and precious
promises of the gospel ; it will be an abundant bless-
ing to the people of God, with which they will be
richly satisfied. It will be so broad and spacious
as to be easy and convenient. In the present world,
strait is the gate, and narrow is the way that leadeth
unto .life : it is incommoded with many difficulties
and hinderances; but the entrance into glory will be
the reverse ; every obstruction will be removed ; there
will be no hinderance nor discouragement Such an
entrance into heaven will be opened to the righteous^
as will admit of whatever can be of service to -them,
when they stand before their judge. It is written,
blessed are the dead that die in the Lord ; 'theyfrest
from their labours, and their works do follow Hheml
The original is, that their works go with 1 them: "they
are accompanied by their work of faith, their labour
of love, and patience of hope. All that they have
done and suffered in the cause of God, will go with
them to enhance their future reward : so that a happy
and an abundant entrance will be given ; them.
The entrance through the gates will be immediate ;
when the people of God have finished the work that
is given them to do, they will not be detained from
their reward. Purgatory is a mere figment of the
human mind ; and is so opposite to the gospel, that
it needs no refutation. But some who do not imbibe
that absurdity, maintain that the soul will sleep with
the body till the morning of the resurrection: but
this notion does not agree with the oracles of God.
For the scriptures teach, that when the dust shall
return to the dust, the spirit shall go to God who
gave it. Our Saviour said to the penitent on the
cross, To-day, thou shalt be with me in paradise.
And when Lazarus died, he was carried by angels
SERMON XVII. 265
into Abraham's bosom. St. Paul says, To be absent
from ;the body, is to be present with, the Lord ; and
on this account he had a desire to depart, that he
might jbe with Christ. There is therefore no inter-
mediate, state between death and glory. The passage
of the soul from earth to heaven, will be in a mo-
ment^in-the twinkling of an eye.
The entrance through the gates of heaven, will be
with joy and gladness. The prophet says, the ran-
somed of the Lord shall return, and come to Zion
with songs, and everlasting joy upon their heads :
they shall obtain joy and gladness, and sorrow and
sighing-shall flee away. If this was true of the Jews,
when they returned from captivity to their own land,
and jtPithe place of their religious solemnities, it will
be moie fully verified in those who ascend to the
reahi?&.i6f bliss. When the Jews returned to Zion,
they fibund their city and temple in ruins ; they were
surirounded with enemies, and had to sustain many
severe and doubtful conflicts. But those who enter
the heavenly Jerusalem, will find every thing in the
perfection of beauty ; they will have escaped from all
their toils and troubles, and thenceforth they will
stand before the throne, and serve God, day and
night in his temple. Such a happy consummation
will inspire, in the highest degree, a joy that is un-
speakable and full of glory. When the gates of
heaven will be opened to the people of God, with
what extacy will their souls magnify the Lord, and
their spirits rejoice in God their Saviour !
' They will view the sweet plains on the banks of
the river.
' And sing of salvation, for ever and ever.'
The entrance through the gates into the city, will
be triumphant. Those who enter will have abun-
dant reason to triumph, because all their foes are
266 SERMON XVII.
vanquished, and their own mighty enterprises are
achieved. In their way to the kingdom they had to
encounter the most formidable opposition. They
had to wrestle not against flesh and blood only,-. but
against principalities, against powers, against the
rulers of the darkness of this world, against spiritual
wickedness In high places. But by taking the whole
armour of God, they were able to withstand in the
evil day, and having done all to stand. To stand
approved in the sight of their Creator and Redeemer;
to stand after their enemies have been bruised under
their feet ; and so to stand as to receive the fruits of
their victories and conquests. And this infinitely
excels all earthly triumphs. St. Paul says, The time
of my departure is at hand : I have fought? acgood
fight, I have finished my course, I have kept the
faith : henceforth there is laid up for me a crosvn of
righteousness. This was triumphant languages^) wor-
thy the great apostle. But he had to walk by faith
and not by sight; he was still burdened with his
earthly tabernacle ; he had not passed the floods of
Jordan ; he was within reach of the arrows of death.
So that even his triumph will be far exceeded in the
realms of bliss ; for those who enter in through the
gates into the city, will have their faith turned into
sight, and their hope into enjoyment; they will see
more clearly that their warfare is accomplished;,, and
what will be the glorious result; and whilst -sur-
rounded with celestial trophies of victory, they will
exclaim, Nay, in all things we are more than con-
querors through him that loved us.
The entrance through the gates into the city will
be final ; for those who enter abide there for ever.
Our Saviour says, Him that overcometh, will I make
a pillar in the temple of my God, and he shall go
no more out. Such will have done with those things
that perish with the using ; and will have a house
not made with hands, eternal in the heavens : they
SERMON XVII. 267
will be placed beyond the regions of hazard and
vicissitude ; where all their possessions are secure
and permanent. After our first parents had been
placed -in paradise, they were driven out of it on ac-
count of their disobedience ; but in the realms above,
there will be no serpent to beguile by his subtlety ;
there will be no forbidden fruit as a test of obedi-
ence; the state of probation will be terminated ; the
hearts of God's people will be established in holi-
ness. So that he who is holy will be holy still ; and
as their holiness is certain to continue, so is their
glory and felicity. As soon as they have entered
through.the gates into the city,
" They are far from a world of grief and sin,
.With God eternally shut in."
For in; God's presence is fulness of joy, and at his
right-hand are pleasures for evermore.
Such are the glorious prospects which our Saviour
sets before those who hear his voice and follow him.
He gives them eternal life, and they shall never
perish ; nor shall any man pluck them out of his
hand. What think you of Christ ? Will ye be his
disciples ? But you cannot serve him with any ac-
ceptance, unless you remember his commandments
to do them. Yet there is this encouragement, his
commands are not grievous but joyous, and in keep-
ing of them there is great reward. Moreover, you
are not required to do this in your own strength ;
you will be endowed with power from on high; so
that when you can do nothing of yourselves, you
can do all things through Christ strengthening you :
and then you will prove by happy experience, that
blessed are they that do his commandments.
It is needful to remember that the blessing an-
nounced on the obedient, implies a curse on the
disobedient. The curse of the Lord is in the house
of the wicked ; his wrath is revealed from heaven
against all unrighteousness of men. He says, Be-
268 SERMON XVII.
hold, I set before you this day a blessing and a
curse : a blessing, if ye will obey the commandments
of the Lord your God ; and a curse, if ye will not
obey the commandments of the Lord. And the gos-
pel informs us that those who have done good, will
be raised to the resurrection of life, and those who
have done evil, to the resurrection of damnation.
That the Judge will say to the former, Come, ye
blessed ; and to the latter, Go, ye cursed. . These
shall go away into everlasting punishment, but the
righteous into life eternal. Such is the awful differ-
ence that will be made between the righteous and
the wicked, between them that serve God, and them
that serve him not.
In order to serve God with acceptance, be careful
not to separate faith and obedience. In a separate
state, neither of them can promote your salvatioii.
Without faith it is impossible to please God^ 1 what-
ever service you might perform. On the other hand,
faith without works is unprofitable and vain. There-
fore seek to have a living faith, and show your faith
by your works : then you will adorn the doctrine of
God your Saviour ; you will shine as lights in the
world ; you will hold on your way, and in th'e Lord
grow stronger and stronger, till you attain the end
of your faith, the salvation of your souls. \
SERMON XVIII.
" FOR I know that my Redeemer liveth, and that he shall stand at
. the latter day upon the earth : and though after my skin worms
destroy this body, yet hi my flesh shall I see God : whom I shall
see for myself, and mine eyes shall hehold, and not another;
though my reins he consumed within me." JOB xix. 25 27.
WHEN Job spake these words, he was involved in
great and complicated afflictions ; and his reputed
friends increased his distress, by the judgement they
passed upon him. They strongly maintained, that
Msr afflictions were the result, and the proof of his
iniquity. In confirmation of this they said, Those
that sow wickedness reap the same ; but who ever
perished being innocent? In reference to a vile
man they said, His root shall be dried up beneath,
and above shall his branches be cut off. This was
intended as a description of Job's condition, when
his body was brought to the brink of the grave, and
all his children had been slain : then they added,
Surely this is the house of the wicked, and the ha-
bitation of him that knoweth not God. In reply to
these accusations, Job says, How long will ye vex
my soul, and break me in pieces with words ? Why
do you persecute me as God, and are not satisfied
with my flesh ? But though Job was persecuted, he
was not forsaken; though he was perplexed, he was
not in despair. He was confident there would be a
fiiture day of retribution ; when his character would
be vindicated, and all his troubles would meet with
a recompense. As what he had to advance on this
subject was of infinite importance, he wished it was
z
270 SERMON XVIII.
published to the world, and recorded throughout all
generations. Hence he says, O that my words were
now written ! that they were printed in a book ! that
they were graven with an iron pen and lead in the
rock for ever ! His earnest desire was, that the record
should be both legible and durable, that it might be
known and read of all men. What he was so anxious
to spread abroad, and preserve to the end of time, was
this confession of faith, I know that my Redeemer
liveth, and that he shall stand at the latter day upon
the earth.
A redeemer, in ancient times, was a man who
effected an important deliverance, for some person
or persons in distress. But Job could not expect
any human redeemer to deliver him out pf^his
afflictions ; for he declares he was abandoned by his
former acquaintances, and was become a bywjDr$
among the people. If there had been any disposed
to assist him, it was utterly out of their poweroto
accomplish his deliverance. If he had been speaking
only of a restoration to health, and the comforts of
life, it would not have been so interesting to the
human race, as to deserve to be engraven on a rock
for ever. Besides it is evident he had no hope : of a
temporal deliverance ; for he had said a little before,
My days are past, my purposes are broken off; ; the
graves are ready for me. Moreover, Job's redeemer
was to stand at the latter day upon the earth, : , For
these reasons, it appears he did not speak of any
human redeemer ; he is to be understood of a di-
vine redeemer, who could accomplish spiritual and
eternal redemption. Such a redeemer is Christ;
and he was promised to the patriarchs; and the pro-
mise of him they embraced by a living faith; in
virtue of which, Abraham desired to see the day of
Christ : he saw it and was glad. Jacob spake of the
angel that redeemed him from all evil, to whom he
prayed for a blessing upon his children: and Job
here declares his confidence in a living redeemer.
SERMON XVIII. 271
The term b^n, rendered redeemer, sometimes de-
notes a near kinsman ; for to such, in ancient times,
the right of redemption belonged. In this sense
Christ is our redeemer; he took not on him the
nature of angels, but the seed of Abraham. He was
made like unto his brethren, by the assumption of
human nature. God sent forth his Son, made of a
woman ; born under the law ; to redeem them that
were under the law, that we might receive the adop-
tion of sons. The word that was in the beginning
with God, and the word that was God, was made
flesh, and dwelt among us, full of grace and truth.
His incarnation shows his wonderful kindness and
condescension. Ye know the grace of our Lord
Jesus' Christ, who though he was rich, yet for our
sakes he became poor, that ye through his poverty
might be rich. His incarnation lays a foundation for
our confidence in his merits and grace, for by this
means he was able to give his life for the world. He
did not come to condemn the world, but that the
world through him might be saved.
It was the office of a redeemer, in ancient times,
to deliver from slavery or any other distress, includ-
ing both present and impending evils : and mankind
have need of such redemption, with respect to their
spiritual and eternal state. They have been brought
into bondage, and detained in captivity. They are
by nature carnal, sold under sin ; they are slaves to
corruption : for of whatsoever a man is overcome, of
that he is brought into bondage. They have fallen
into the snare of the devil, and are led captive by
him at his will. He is the spirit that works in the
children of disobedience : he works in them, that he
may keep them in a state of rebellion against God,
and by that means accomplish their eternal destruc-
tion. But it is the office of Christ, to procure the
release of those who are in Satan's bondage. His
word proclaims liberty to the captive, and the open-
272 SERMON XVIII.
ing of the prison to them that are bound ; iantl all
who receive him, are made free from the ! lsL\vbf
sin and death; they are brought out of the bondage
of corruption, into the glorious liberty of the, sonstof
God. They are liberated from the service 6 ; the
wicked one; they are freed from all guilt and con-
demnation; they are delivered from going down to
the pit, for there is found out a ransom. ' ;
In ancient times, it was likewise the office of a
redeemer, to restore such possessions as had been
alienated ; and in this respect mankind are in great
need of a redeemer, as far as their immortal souls are
concerned. When man fell into transgression, he
lost his most valuable immunities and endowments ;
he lost the divine favour which is better tHan 'life ;
he lost a good conscience, and by that ineanspall
peace and tranquillity of mind ; he lost thW 'Sftrrae
image in which he was formed, and which ^on'sti-
tuted his greatest dignity and glory ; he lost IKs 'title
to heaven, which was prepared for his everlasting
habitation. So that fallen man, as to his spiritual
state, was wretched and miserable, poor, and blind,
and naked. But in this respect Christ is our Re-
deemer. He came into the world to raise up man
from the ruins of the fall, and reinstate him in all
those possessions he had forfeited and lost. And to
as many as receive him, he gives the power to be-
come the sons of God. And those who receive this
adoption, are restored to God's favour, arid walk in
the light of his countenance ; they have the witness
of the Spirit, which restores the approbation of their
conscience, and gives them peace ; they are made
partakers of the divine nature, created anew in righ-
teousness and true holiness, after the image of Him
who created them. And such are heirs of glory,
and are made meet to be partakers of the inheritance
of the saints in light. Such are the inestimable be-
nefits of gospel redemption, '
SERMON XVIII. 273
Redemption among the Jews, was sometimes ac-
complished by price ; a stipulated sum was paid for
the release of slaves, and likewise for the restoration
of property. In this manner Christ has procured the
redemption of mankind ; he has paid down what was
demanded for their ransom ; he endured the penalty
of the law they had broken ; that he might redeem
them from the curse of the law, and thus deliver
them from the awful consequences of their trans-
gressions. When he laid down his life, he gave
himself a ransom for all. Hence those who reject
him, are said to deny the Lord that bought them.
St. Paul, speaks of the Church of God, which Christ
purchased with his own blood. And he says to be-
lievers^ye are not your own, ye are bought with a
price, ff ,. J3t. Peter says, Ye were not redeemed with
corruptible things, as silver and gold ; but with the
precious, blood of Christ, as of a lamb without ble-
mish,, and without spot. And all the saints in glory
sing, Thou hast redeemed us to God by thy own
blood.
Redemption was sometimes effected by power.
And among the Hebrews, the person whose office it
was to avenge the murder of his relative, had the
name r of redeemer ; and even in this sense Christ
redeems his people ; as he takes vengeance on their
adversaries. He was manifested to destroy the works
of ;the devil, as well as to bruise his head. In refer-
ence to which he says, O death, I will be thy plagues :
O grave, I will be thy destruction. The day of
vengeance is in my heart, and the year of my re-
deemed is come. Israel was said to be redeemed
out of Egypt, and that was by the exercise of divine
power ; and it is by such a power that man's redemp-
tion is accomplished. For this purpose Christ had
all power in heaven and on earth ; and by this power
he maintains dominion over the rulers of the darkness
of this world ; he subdues the evil propensities of the
274 SERMON XVIII.
human heart, and gives his people strength accord-
ing to their day : which they find so efficacious and
beneficial, that they can glory in their mfirmities,
in order that the power of Christ may rest upon them.
When they can do nothing of themselves, the^ can
do all things through Christ strengthening them.
So that they can hold on their way, and in the Lord
grow stronger and stronger. Therefore, notwith-
standing all the opposition of earth and hell, the
ransomed of the Lord shall come to Ziori with Songs ;
they shall obtain joy and gladness; arid sorrow and
sighing shall flee away. In this manner we have
redemption through Christ, according to the riches
of his grace.
Job says, I know that iny Redeemer livethj ; or is
the living one : by which we learn that Christis a
living redeemer : so indeed were all others,- when
they accomplished any redemption. But they^were
mortal, so that any aid expected from them was very
precarious, however much it might be wanted. But
Christ is a living redeemer, in the fullest sense of
the word ; for as the Father hath life in himself, so
hath he given the Son to have life in himself: a life
which had neither beginning of days, nor end of
time ; and which is constantly devoted to the welfare
of his people. Hence he says, Fear not ; I am the
first and the last ; I am he that liveth and was- dead;
and behold, I am alive for evermore, and have the
keys of hell arid of death.
The term, living, was, at that period, properly
applied to Christ, even in reference to his mediatorial
office. It is true, that in Job's time, he had not
assumed human nature ; yet as Mediator between
God and man he Was living in the council of the
Almighty, who purposed man's salvation in Christ,
before the world began. He was living in the pro-
mises and predictions of a Saviour, for die Almighty
had declared that the seed of the woman should
SERMON XVIII. 275
braise the serpent's head ; that in the seed of Abra-
hanij, all the families of the earth should be blessed.
He was then living in the hopes and expectations
of his; people, for they saw the promises afar off, and
were ^persuaded of them; hence the apostle says,
These ;all died in faith. Christ was then living by
the communication of his grace and spirit. The
Old Testament saints, as well as those of the New,
received out of 'his fulness, and grace for grace.
The term, living, applies to Christ, on account of
the perpetual efficacy of his sacrifice, and his con-
tinued intercession. By one sacrifice he has for ever
perfected them who are sanctified. His sacrifice
retains its saving efficacy throughout all ages. The
Jewish priests could not continue in office by reason
ofideath; but Christ has an unchangeable priest-
hood,?: he is a Priest forever; and is able to save
them to the uttermost that come unto God through
him^ seeing he ever liveth to mate intercession for
them.
The term, living, applies to Christ, as he is the
source of life to his people. He quickens those who
were dead in trespasses and sins; he both gives and
preserves this spiritual life. He is the living bread
that eometh down from heaven, and if any man eat
of this bread he shall live for ever. His grace is a
well* of living water springing up to eternal life. St.
Paul says, I live ; yet not I, but Christ liveth in me :
and the life which I now live in the flesh, I live by
the faith of the Son of God, who loved me; and gave
himself for me. Therefore, with the greatest pro-
priety, Christ is called a living redeemer : and it
was Job's consolation to know this. It comforted
him in all his tribulations. He was visited with
many heavy calamities ; he was deprived of his nu-
merous flocks and herds, all his children had gone
down to an untimely grave, bodily affliction had
brought him into the valley and shadow of death,
276 SERMON XVIII.
and all who were about him treated him with cruelty.
But when all his earthly comforts were fled, it was
his support and consolation to know, that he had a
living redeemer, who would never leave him nor
forsake him ; who would deliver him out of all 1 his
troubles, and be the strength of his heart and his
portion for -ever. The same source of consolation is
open to believers in all ages ; hence they can say,
Thanks be to God, who causethus always to triumph
in Christ.
Job further states, that his redeemer shall stand
at the latter day upon the earth. By the latter day,
might be understood the times of the gospel, which
is the last dispensation of grace. St. Paul says, God
who spake in time past unto the fathers by the, pro-
phets, hath in these last days spoken to us b,y his
Son. At this period Christ stood upon the earjfii by
his appearance in the flesh. But Job is rather,, to be
understood of Christ's second coming, when he} will
judge the quick and the dead : for what Job says is
connected with the resurrection of the body. What
is rendered, upon the earth, equally denotes above it,
as in the atmosphere or the clouds. The term pin*,
rendered the latter day, denotes the last ; and this
applies more accurately to the final judgement.
This awful period may be called the last, empha-
tically, as it will be the end of every thing pertaining
to the present world. When Christ will come in the
clouds of heaven, the day of gospel grace will be
terminated ; the Spirit of God will no more strive
with men ; the mediatorial office of Christ will be
vacated : then cometh the end, when he shall delievr
up the kingdom to God, even the Father, that God
may be all in all.
When Christ will come to judgement, it will be at
the last, because man's probationary state will have
come to a conclusion. He that is holy will be holy
still, and he that is unholy will be unholy still. Then
SERMON XVIII. 277
every gracious season and opportunity afforded to
men below, will be passed away. An angel will lift
up his hand to heaven, and swear by him that liveth
for ever and ever, that there shall be time no longer.
The final judgement may be called the last, because
all the works of the inanimate creation will perish.
The visible heavens will pass away with a great
noise f the elements will melt with fervent heat ; and
the earth and all things therein will be burned up.
The whole frame of nature will dissolve, and all that
constitutes the present universe will vanish away.
The great day of accounts may be called the last,
because. God's moral government in the world will
be terminated ; and all the designs of his providence
will ^bep accomplished. The part which every man
has"* aCeted on the stage of life will be completed ;
am! taeti the judgement will sit, and the books will
b j (SPpe'ned. Then shall ye discern between the
righteous and the wicked ; between them that serve
Godj 'and them that serve him not : for the Judge of
all will render to every man according to the deeds
done in the body ; whether they have been good, or
whether they have been evil. This awful scene we
presume Job was contemplating, when he declared
that -his redeemer would stand at the last upon, or
over, "the earth.
That Job should look forward to the great day of
accounts, is in nowise improbable ; for the patriarchs
knew there would be a future judgement, when the
Judge of the whole earth would do right. Enoch,
the seventh from Adam, prophesied, saying, Behold
the Lord cometh with ten thousand of his saints, to
convict the ungodly of their evil deeds, and impious
speeches ; and to execute judgement upon all. Job
might be acquainted with this prophecy, or if not,
the inspiration of the Almighty might give him this
understanding. The consideration of a future judge-
ment, was appropriate to the circumstances in which
278 SERMON XVIII.
Job was then placed. His character had been vilely
aspersed at the bar of his mistaken friends ; they
had charged him with committing wicked actions,
under a veil of hypocrisy ; and discarded all 1 he ad-
vanced in his own vindication. It was therefore
natural and reasonable for him to appeal to a higher
tribunal, to "him who searches the heart, and* who
judges righteously. So that when he spake of his
redeemer coming at the last, it was as much as to
say, Judge nothing before the time ; for the Lord
cometh, who will bring to light the hidden things of
darkness, and make known the counsels of the heart ;
and then shall every man, who is praiseworthy, have
praise of God.
Job might likewise refer to the final judgement,- in
expectation that light would then be thrownTonohis
present dark dispensation. He was brought into
darkness, as he could not discover the reason^of >his
afflictions, nor reconcile them with the justice of the
divine government. So that he might have said,
respecting the Almighty, Darkness and clouds are
round about him : how unsearchable are his judge-
ments, and his ways past finding out! To those
who thus speak, the reply of the Divine Being is,
What I do thou knowest not now; but thou shalt
know hereafter. For light is sown for the righteous,
and gladness for the upright in heart. The trans-
actions at the last day, will be a manifestation of
God's righteous judgements; the wisdom and gra-
cious designs of his providence will appear, to the
full satisfaction of those who have been most severely
tried in the present world. And this we may pre-
sume Job was anticipating, when he said, I know
that my redeemer liveth ; and that he will stand at
last upon the earth.
Job likewise contemplated a resurrection from the
dead; for he says, In my flesh shall I see God, though
my reins be consumed within me. The living know
SERMON XVIII. 279
that they shall die ; that they will be brought down
to the grave, and the house appointed for all living.
It is therefore of importance to know, that the grave
must one day give up its prey : and we are fully assured,
that the itrampet shall sound, and the dead shall be
raised. 'This doctrine is highly interesting to all
mortals here below; and more especially so, to one
in Job's situation ; for he was so wasted away, that
he had begun to number himself with the dead. He
said, The grave is my house; I have made my bed
in darkness; I have said to corruption, thou art my
father; and to the worm, thou art my mother and
sister. But in this doleful state, he was cheered with
the prospect of being raised up at the last day, so
that iin;. his flesh he would see God, and his entire
person would inhabit the realms of bliss, and be no
more subject to dissolution.
Job was confident, that though his earthly taber-
nacle was entirely dissolved, yet it would be raised
to life again: for he says, If after my skin, worms
destroy this body, yet in my flesh shall I see God.
His skin was so rent and decayed by sores, that he
considered it to be destroyed ; and if the whole of his
earthly frame should in like manner perish, it would
not prevent its resurrection. The word worms, is not
in the original ; Job says, If this body be destroyed,
or destroy this body; that is in any manner, or by
any means. Let it waste away, as the skin has done
before it; let it be eaten by worms, or consumed by
fire ; let it be reduced to dust, and mingled with its
kindred ashes; yet it will be raised up at the last day.
It is not incredible that God should raise the dead.
He that made man out of the dust, can call him forth
out of the grave. Such is the greatness of his power
and wisdom, that whatever the work be, when he
speaks* it is done ; when he commands, it stands fast.
Job expected the same body to rise again, which
he possessed in the present life. When he says,
280 SERMON XVIII.
Though my reins be consumed within me, it intimates
that the entire dissolution of the earthly frames, might
appear as an objection to its rising again ; and; so it
has appeared to many; but the destruction of .the
body could not appear as any objection tothefesiu>
rection, unless it was understood of the same ;body.
And this is 'what the scriptures teach; namely that
the body which sleeps in the dust, is to awake; the
body which is in the grave will come forth; this mortal
body is to put on immortality. Unless the same body
rose again, there could be no resurrection. But though
it is the same body with regard to its essence, it will
be very different with regard to its modification. It
is sown in corruption, it is raised in mcorruption: it
is sown in dishonour, it is raised in glory : -itds sown
in weakness, it is raised in power : it is sown a>natural
body, it is raised a spiritual body. In thatastateit
will never be subject to pain, weakness, or-langour ;
it will never be any burden to the soul ; it wiflaieed
no aliment for its support; it will have no tendency
to dissolution. And it will be fashioned like unto
Christ's glorious body; for as we have borne the
image of the earthy, we shall also bear, the image of
the heavenly. This will be the redemption of the
body, which St. Paul declared to be the object of his
hope and earnest expectation.
Job further declares, that hereafter he -will be
favoured with a sight of the Almighty ; In my flesh
shah 1 I see God; whom I shall see for myself, and
mine eyes shall behold. This corresponds with the
New Testament, which shows that the happiness of
heaven, consists in the vision of God. It is the fe-
licity of angels, that they always behold the face of
their Father, in heaven. Our Saviour says, Blessed
are the pure in heart, for they shall see God. When
John describes the heavenly Jerusalem, he says,
The throne of God and the Lamb shall be in it, and
his servants shall serve him, and they shall see his
face.
SERMON XVIII. 281
In some measure, God is seen in the present world ;
for the heavens declare his glory ; and the firmament
showeth his handy work. So that the invisible things
of him from the creation of the world, are clearly
seen, being understood by the things which are made,
even his eternal power and Godhead. He is seen
by the eye of faith, for faith is the substance of things
hoped for, and the evidence of things not seen. By
faith Moses endured as seeing him who, is invisible.
God is seen by the dispensations of his provi-
dence; he is known by the judgements which he
executeth in his moral government. Such deliver-
ances have been wrought out for his people, as have
led them to exclaim, This is the Lord's doing, and
marvellous in our eyes. God is seen in the ordi-
nances iof his house. He that dwelleth between the
cherubim, shines forth; and the devout worshipper
will say, Surely God is in this place; it is none other
than the house of God; and this is the gate of heaven.
One thing, says David, have I desired of the Lord,
that will I seek after; that I may dwell in the house of
the Lord all the days of my life, to behold the beauty
of the Lord, .and to inquire in his temple. God
is seen by peculiar manifestations, for he manifests
himself to his people, as he does not to the world ; and
this he does more clearly on special occasions, as
Job found by experience, when he said, I have heard
of thee by the hearing of the ear ; but now mine eye
seeth thee : wherefore I abhor myself, and repent in
dust and ashes. But all these methods of seeing God
will be far exceeded in a future state; for now we
see through a glass darkly; but then face to face;
now we know in part, but when that which is perfect
is come, then that which is in part shall be done
away, and we shall know as we are known.
Hereafter God will be seen more perfectly than
he is in the present world, by the eye of the mind;
because the mind will be greatly improved : we may
2 A
282 SERMON XVIII.
reasonably expect, that the understanding will be
more comprehensive, the perception more vivid and
accurate, and the memory more retentive: and there
will be superior sources of information. So that more
will be known of the works of creation, providence,
and redemption; by which the divine perfections are
made manifest : and those who know more of these
things, will know more of God himself: and so far as
he is known, he may be said to be seen.
The righteous, after the resurrection, may be said
to see God with their bodily eyes ; for the heavens
have received Christ in his glorified humanity, and
where he is, there shall his servants be also, that they
may behold his glory : and those who see him, do in
effect see the Father; because the glory of God is
seen in the face of Christ.
Such a sight of God, cannot fail to be a source of
consummate felicity. Solomon says, It is a pleasant
thing for the eyes to behold the sun ; yet it will be
more pleasant to behold the Creator of that luminary,
who shines with infinitely more splendour.- It is
said, The eye is never satisfied with seeing; which is
true of all things here below : but the Psalmist says,
As for me, I will behold thy face in righteousness ;
then shall I be satisfied, when I wake up after thy
likeness. A sight of the Divine Being, will satisfy
the most intense desire of the human heart, and will
give a fulness of joy, above all we can ask or think.
In the present world, men may see many fine
things, to which they have no claim ; they are ex-
clusively the property of others. But those who will
see the King in his beauty, and the land that is
very far off, will be interested in all his perfections,
riches, and grandeur; and while his glories are dis-
played, they will be led to exclaim, Lo, this is our
God, for ever and ever. In the present life there
are some things splendid and beautiful, which quickly
pass away : they can only be seen by a mere glance,
SERMON XVIII. 283
or a very transient view. But the perfection of
beauty in heaven, is durable and lasting ; it will never
disappear, nor fade away. Those who see it, will
" Gaze, transported at the sight,
To all eternity."
It is not only an exceeding, but an eternal weight of
glory. It will therefore be the highest felicity for the
righteous to see God, whom they shall see for them-
selves, and their eyes shall behold.
Job says, I know that my redeemer liveth, and
that in my flesh shall I see God ; he did not hope,
desire, or expect it merely : he expresses his full
assurance thereof. Such assurance was the privilege
of the Old Testament saints. Abel obtained the
witness that he was righteous: Enoch had the testi-
mony that he pleased God: and all who knew their
present acceptance, would know that God would be
their shield, and their exceeding great reward : that
he would guide them by his counsel, and afterwards
bring them to glory. It is still more likely that New
Testament saints, should have this assurance, because
life and immortality are brought to light by the gos-
pel. Accordingly, St. Paul says, I know whom I
have believed, and am persuaded he is able to keep
what I have committed unto him, against that day.
Henceforth there is laid up for me a crown of right-
eousness. And he speaks of this as the common
privilege of believers ; for he says, We desire that
you every one of you do show the same diligence, to
the full assurance of hope to the end: forasmuch as
you know that your labour is not in vain in the Lord.
So then, every Christian should be able to adopt
these words of Job, I know that my redeemer liveth,
and that in my flesh shall I see God.
But certain qualifications are requisite to enable
people to use this language ; men may have a form
284 SEKMON XVIII.
of religion, and be moral in their conduct, and not
be in a state of salvation. Before any can properly
use the words before us, they have been brought to
feel their need of a redeemer; they have been con-
vinced of their guilty state before God; they have
seen themselves in danger of eternal destruction ;
and they have fled for refuge to lay hold on the hope
set before them : the hope set before them in the
gospel, which points perishing shiners to- Christ :
and in him they have believed with their hearts unto
righteousness ; for it is he that believeth that hath
the witness in himself, and is prepared to say, I
know that my redeemer liveth. Those who have
the assurance expressed in the words before us, were
dead and are alive again; they were lost <and are
found r the love of God is shed abroad in their hearts,
by the Holy Ghost given unto them: that mind is
in them that was in Christ, and they walk as he also
walked; for to such only do the promises of eternal
life belong. Christ says, My sheep hear my voice,
I know them, and they follow me ; and I give unto
them eternal life, and they shall never perish, nor
shall any man pluck them out of my hand.
Those who have the assurance of the divine favour
here, and of heaven hereafter, have a privilege in-
expressibly great and glorious. It is a perpetual
spring of Christian consolation : it gives a peace
which the world can neither give nor take away ; it
gives a joy that a stranger intermeddleth not with.
This assurance inspires a hope, in all the storms of
life, which is as an anchor of the soul, both sure and
steadfast, and which entereth into that within the
veil ; whither Christ the forerunner for us is entered.
Those who have this assurance, are strengthened
with all might, unto all patience and long-suffering
with joyfulness. The bright prospect at the end of
their journey, makes them forget ' the troubles of
the way :' hence the apostle says, For this cause we
SERMON XVIII. 285
faint not ; for though our outward man perish, our
inward; man is renewed day by day : for we reckon
that -.the sufferings of this life, are not worthy to be
compared with that glory that shall be revealed in
us.-^ This assurance is a shield 'of faith that turns
aside the fiery darts of the wicked one : it makes the
righteous as bold as a lion ; it enables them, in the
face oftall opposition, to say, Let us go up and pos-
sess the land, for we are well able. Nay, in all things
we are more than conquerors through him that has
loved us. Those who have this assurance, are pre-
served from all undue attachment to the world ; for
their affections are set on things above, where Christ
sitteth at the right hand of God. Their treasure is
laid* up in. heaven; and where their treasure is, there
will itiheir hearts be also. -This assurance is the best
preparation for a sick-bed, and a dying hour ; for to
those who possess it, death has lost its sting, and
the grave its victory : so that in the presence of the
last enemy their language is, For me to live is Christ,
and to die is gain. Now, Lord, lettest thou thy ser-
vant depart in peace, for mine eyes have seen thy
salvation.
Do not live without this privilege. If professors
of religion have no assurance of their interest in
Christ, they will be subject to doubts and fears;
they will have no well-grounded hope of heaven ;
they can have no abiding consolation ; they will not
be prepared for the calamities and conflicts of life.
They will not be able to adorn the doctrine of God
our Saviour in all things ; they cannot live a life of
faith in the Son of God, who loved them, and gave
himself for them ; they cannot be always ready to
give, with meekness and reverence, an answer to
every man that asketh a reason of the hope that is
in them : they cannot rejoice evermore, and in every
thing give thanks, which is the will of God concern-
ing them. Therefore, let this blessing be sought by
286 SERMON XVIII.
faith and prayer. It is the work of the Holy Spirit,
which God has promised to them that ask him : and
faithful is he that has promised, who also will do it.
And when you have the witness of the Spirit, you
will be able to say, I know that my redeemer liveth,
and that in my flesh shall I see God. .-!. :J '.
The doctrine of redemption through Christ, is
mercifully adapted to the state of guilty man ; it
opens a way by which the greatest sinners may flee
from the wrath to come. As Christ put away sin by
the sacrifice of himself, all their iniquities may be
forgiven. Though they are tied and bound with the
chain of their iniquities, the pitifulness; of God's
tender mercy can loose them; for with the Lord
there is mercy and plenteous redemption. God is
not willing that any of us should perish; Inrbrder
to save immortal souls, he spared not his own>.Sbn,
but delivered him up for us all : and will he not with
him freely give us all things ? all things which will
verify his great and precious promises? See then
that you receive not the grace of God in vain. Re-
pent, and be converted, that your iniquities may be
blotted out. The Saviour says, Come, for all things
are now ready. To-day, if ye will hear his voice,
harden not your hearts. How shall we escape if we
neglect so great salvation ?
The doctrine of redemption applies to the, right-
eous : it shows what great things have been done for
them. Christ has suffered, the just for the unjust,
to bring them to God. He who knew no sin, was
made sin for us, that we might be made the right-
eousness of God in him. By this means believers
are made heirs of God, and joint heirs with Christ:
they have the promise of the life that now is, and of
that which is to come ; which includes the resurrec-
tion of the body, and the life everlasting. While
they contemplate this great mystery of godliness,
they are led to exclaim, Thanks be to God for his
SERMON XVIII. 287
unspeakable gift. Bless the Lord, O my soul, and
forget ?=not all his benefits ; who forgiveth all thine
iniquities, who healeth all thy diseases, who re-
deemeth thy life from destruction, who crowneth
thee with loving kindness and tender mercies.
The doctrine of redemption teaches purity of heart
and life; for Christ gave himself for us, that he might
redeem; us from all iniquity, and purify unto him-
self a peculiar people, zealous of good works. If
he wash us not, we have no part in him. There-
fore seek to be cleansed from all filthiness of flesh
and spirit, that you may perfect holiness in the fear
of God. Let your life and conversation evince, that
though ye were the servants of sin, yet being made
free from sin ye became the servants of God, having
your fruit unto holiness, and your end eternal life.
The; doctrine of redemption, teaches the people of
God to be humble, for they are not saved by any
merit in themselves; but through the infinite good-
ness and mercy of God. When we were without
strength, in due time, Christ died for the ungodly.
Herein is love, not that we loved God, but that he
loved us, and sent his Son to be the propitiation for
our sins, that he might show the exceeding riches of
his grace, in his kindness toward us through Christ
Jesus. Therefore, not unto us, not unto us, but unto
his name be all the glory.
As xedemption humbles the sinner, it exalts the
Saviour. It gives him a name, above every name,
that in the name of Jesus, every knee should bow,
and every tongue confess, that Jesus is Lord, to the
glory of God the Father. To you that believe, Christ
is precious, the chief among ten thousand, and al-
together lovely. Whom having not seen, ye love ;
in whom, though now ye see him not, yet believing,
ye rejoice with joy unspeakable, and full of glory.
Such is the privilege and practice of all, who on sure
ground can say, I know that my redeemer liveth.
In One Volume, 8yo., price Four Shillings :
A
COLLECTION OF PAMPHLETS,
IN WHICH
IMPORTANT DOCTRINES
OF
DIVINE TRUTH
ARE CLOSELY INVESTIGATED, AND AMPLY DISCUSSED ;
INTENDED TO FORM,
A DEFENCE OF THE GOSPEL,
AND
LIKEWISE TO PROMOTE CHRISTIAN EDIFICATION.
BY
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The above Volume contains Five Hundred octavo pages ; it is
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SOLD BY
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